£ibrar^  of  l:he  theological  ^minavy 

PRINCETON  •  NEW  JERSEY 


Part  of  the  Addison  Alexander 
Library,  which  was  presented 
by  Messrs.  R.L.  and  A.  Stuart 

3Sl5t>D 
.Mft24 


THE  PROPHETS  OF  THE  RESTORATION, 


OR, 


HAGGAI,  ZECHARIAH, 

AND  MALACHI: 


$  '$t^  translation,  M\  'gaits. 


PASTOR   OF  THE   FIRST  PRESBYTERIAN   CHURCH,  RICHMOND,   VA. 


NEW  YOEK: 
EGBERT  CARTER  AND  BROTHERS, 

285    BROADWAY. 
1856. 


Entered,  according  to  Act  of  Congress,  in  the  year  1856,  by 
EGBERT  CAKTEE  &  BEOTHEES, 
In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern 
District  of  New  York. 


lili&jarti  ©.  iltnkina,  i9rint£r  anS  5tfrtotjiptr, 
No.  26  Franltforl  ?trpet.  N.  Y. 


A  FEW  words  of  explanation  may  not  be  improper  in 
presenting  this  work  to  the  public,  for  the  sake  of  those 
who  are  willing  to  read  a  Preface. 

The  title,  and  some  of  the  most  valuable  thoughts 
of  the  Introduction,  were  suggested  to  me  by  one 
whose  aid  I  acknowledge  with  a  gratitude  that  ex- 
tends backward  to  the  time  when  I  had  the  rare  pri- 
vilege of  listening  to  words  of  instruction  both  from  his 
lips,  and  from  those  of  his  honored  father,  whose  me- 
mory is  cherished  by  all  his  pupils  with  the  fondness  of 
a  child's  affection  for  a  beloved  parent.  I  re-fer  to  the 
Rev.  J.  A.  Alexander,  D.D.,  to  whom  the  church  may 
hereafter  be  as  largely  indebted  in  the  department  of 
ecclesiastical  history,  if  his  life  be  spared,  as  it  is  now 
in  that  of  exegesis. 

I  have  in  each  successive  revision  of  my  studies  used 
honestly  every  aid  v/ithin  my  reach  ;  and  although,  in  the 
absorbing  cares  and  duties  of  a  large  pastoral  charge,  I 
have  not  been  able  to  bestow  as  much  care  on  minute 
points  as  I  might  have  done  otherwise,  I  have  endea- 
vored to  give  every  matter  that  had  any  important  bear- 


VI  PREFACE. 

ing  on  the  meaning  of  the  text  a  full  and  impartial 
consideration,  and  aimed  to  set  forth  simply  and  clearly 
the  mind  of  the  Spirit. 

I  have  given  first  my  own  translation,  which  is  pre- 
sented, like  that  of  Newcome,  Henderson,  Calvin,  and 
others,  in  a  metrical  form,  according  to  the  parallelisms. 
In  the  Exposition,  I  have  repeated  this  translation  in  the 
notes,  that  it  might  be  more  readily  compared  with  the 
English  version  that  is  given  at  the  top  of  the  page.  I 
have  as  much  as  possible  avoided  the  introduction  of  He- 
brew words  into  the  notes,  but  it  could  not  be  avoided 
at  times  without  an  awkward,  if  not  unintelligible,  peri- 
phrasis. I  have  endeavored  to  avoid  all  unnecessary 
expansion  of  such  points  as  are  purely  homiletic 
and  practical,  whilst  I  have  endeavored  to  suggest 
them  in  a  way  that  may  readily  be  followed  out  by  those 
who  desire  to  pursue  these  themes  at  greater  length. 
My  object  has  been  to  furnish  such  an  exposition 
of  the  meaning  of  the  text  as  would  be  intelligible 
to  any  thinking  layman  who  wished  to  understand 
the  Scriptures  thoroughly,  and  also  to  aid  my  bre- 
thren in  the  ministry,  whose  circumstances  or  studies 
had  not  led  them  to  any  special  investigation  of  these 
portions  of  God's  Word.  If  I  have  not  fully  succeeded 
in  combining  these  two  things,  those  who  understand 
most  of  this  subject  will  best  understand  the  difficulty 
of  the  task.  But  I  can  say  in  all  sincerity,  as  the  good 
Bishop  Home  did,  in  sending  forth  his  Commentary  on 
the  Psalms,  that  the  work  has  been  its  own  reward, 


PREFACE.  Vll 

and  that  if  any  one  shall  experience  half  the  pleasure  in 
reading  it  that  I  did  in  writing  it,  my  labor  has  not  been 
misapplied.  But  I  send  it  forth  with  the  hope  that  God 
may  bless  this  feeble  effort  to  turn  attention  to  His 
Holy  Word,  and  induce  other  and  abler  hands  to  engage 
in  the  same  blessed  and  self-rewarding  employment. 
And  if  a  Dedication  were  in  good  taste  in  such  a  work, 
I  would  respectfully  and  humbly  dedicate  it  to  that  body 
of  men,  who  are  doing  more  for  the  world,  and  for 
whom  the  world  is  doing  less  in  return,  than  any  other 
class  of  workers  in  society — my  Brethren  in  the  Christian 
Ministry. 

Richmond,  Ya.,  Jan.  1,  1856. 


IJSTTKODUCTION. 


The  title  "Prophets  of  the  Restoration,"  requires  for 
its  full  comprehension  the  presentation  of  some  thoughts 
concerning  tlie  nature  of  prophecy,  the  position  of  the 
prophetic  office  in  the  Old  Testament  economy,  and  the 
organic  connection  between  prophecy  and  history  in  the 
development  of  the  great  work  of  redemption.  This 
discussion  is  the  more  necessary,  because  of  the  narrow 
view  that  is  commonly  taken  of  the  whole  subject  of 
prophecy.  The  general  notion  of  prophecy  is  simply, 
that  it  is  the  prediction  of  future  events  ;  and  the  proph- 
et is  regarded  as  merely  the  predicter,  whose  words 
are  left  on  record  as  a  proof  of  the  divine  origin  of  the 
Bible  plan  of  salvation.  These  are,  however,  but  nar- 
row views  of  the  prophetic  function,  and  views  which 
must  often  materially  affect  the  attempt  to  expound  the 
prophetic  writings.  This  is  especially  true  of  Haggai, 
Zechariah  and  Malachi,  in  whom  the  distinctive  charac- 
ter of  the  prophetic  office  is  very  clearly  marked,  and 
to  understand  whose  writings  it  is  absolutely  necessary 
to  comprehend  the  relation  of  the  prophetic  office  to  the 
Old  Testament  history. 
1 


10  INTRODUCTION. 


§  1.    The  Nature  of  the  PRoniETic  Gift. 

We  must  distinguish  at  the  outset  between  the  pro- 
phetic gift  and  the  prophetic  office.  The  prophetic  gift 
was  that  Divine  influence  which  quaUfied  a  man  to  be- 
come a  prophet.  This  gift  was  bestowed  long  before 
the  prophetic  office  was  instituted  in  the  Church.  The 
prophetic  office  was  that  particular  mode  of  exercising 
this  gift  which  was  connected  with  the  Hebrew  com- 
monwealth, after  its  form  had  been  established  by  Moses. 
The  prophetic  gift  was  one  of  the  earliest  bestowals  of 
Grod  after  the  fall.  Enoch  is  recorded  to  have  been  a 
prophet,  Jude  17  ;  Abraham  is  called  a  prophet,  Gen. 
20  :  7  ;  the  patriarchs  are  called  prophets,  Ps.  105  :  15  ; 
and  the  prophecies  of  Jacob,  Balaam  and  Moses  are  re- 
corded in  the  book  of  Genesis.  The  prophetic  office 
was  instituted  under  the  Mosaic  economy,  but  even  then 
the  prophetic  gift  was  not  always  connected  with  the 
prophetic  office.  Thus  Daniel  was  largely  endowed 
with  the  prophetic  gift  but  was  never  called  to  the  pro- 
phetic office,  because  he  lived  in  exile,  and  could  not 
therefore  exercise  this  office.  Hence  his  works  were 
placed  by  the  Jews  not  among  the  prophets,  but  in  the 
third  division  among  the  Hagiographa.  David  also  pos- 
sessed the  prophetic  gift,  and  is  called  a  prophet.  Matt. 
13:35,  27:35,  but  he  never  exercised  the  prophetic 
office,  and  hence  his  prophetic  writings  are  also  placed 
among  the  Hagiographa.     The  prophetic  office  ceased 


INTRODUCTION.  11 

with  the  comins;  of  Christ  and  the  termination  of  the 
Old  Testament  economy,  hnt  the  prophetic  gift  con- 
tinued among  the  charisms  of  the  Xew  Testament 
Church,  at  least  as  long  as  any  miraculous  gifts  were 
enjoyed.  Hence  it  is  important  for  us  to  discriminate 
at  the  outset  between  the  wide  prophetic  gift  which  was 
enjoyed  during  the  Patriarchal,  Mosaic  and  Christian 
dispensations,  and  the  prophetic  office  which  was  limited 
to  the  Mosaic,  and  even  then  to  but  a  portion  of  those 
who  enjoyed  the  prophetic  gift. 

What,  then,  is  the  nature  of  this  prophetic  gift  ?  Or 
in  the  widest  sense,  what  is  a  prophet  ?  We  derive  the 
word  prophet  directly  from  the  Greek  TrpccpTiTrjg.  This 
is  a  derivative  from  the  verb  7Tp6(i)}]iu,  which  properly 
means  to  speak  for  another,  ?".  e.  in  his  place,  the  -rpo 
being  here  originally  a  particle  of  place  and  not  of  time. 
This  was  most  clearly  the  meaning  of  the  Hebrew  ^''??, 
a  prophet.  It  is  derived  from  if^-'-P,  to  boil  up  or  gush 
out  like  a  fountain,  and  hence  to  pour  forth  a  stream  of 
words.  That  its  primary  meaning  was  simply  one  who 
spoke  for  another  as  his  mouth-piece  or  interpreter,  is 
clear  from  Ex.  7:1,  where  God  declares  to  Moses,  "  See, 
I  have  made  thee  a  god  to  Pharaoh,  and  Aaron  thy 
brother  shall  be  thy  prophet."  Here  it  is  obvious  that 
a  prophet  means  simply  one  who  speaks  for  another, 
whether  his  words  relate  to  past,  present  or  future 
events,  to  facts,  doctrines  or  promises.  The  prophetic 
gift  was,  therefore,  something  bestowed  by  God  on  any 
one,  by  virtue  of  w^iicli  he  was  qualified  and  authorized 


12  INTRODUCTION. 

to  speak  aiitlioritativel}^  for  him.  There  is  another  term 
appUecl  to  prophets  more  anciently,  which  indicates  the 
manner  in  which  tliis  qnahfication  was  usually  received. 
It  is  the  term  "?"i,  or  seer,  which  implies  that  the  sub- 
stance of  the  prophetic  message  was  usually  presented 
m  the  form  of  a  vision,  or  trance,  w^iether  the  body  was 
sleeping,  waking,  or  in  some  intermediate  condition. 
Hence  Balaam  speaks  of  himself  (Numb.  24  :  3)  as  the 
man  whose  e3'es  were  opened,  i.  e.  who  was  enabled  to 
perceive  these  prophetic  visions.  But  as  the  word  "ij'i 
is  not  confmed  to  the  act  of  seeing,  but  is  applied  to 
mental  impressions  made  in  other  ways,  as  e.  g.  by  the 
sense  of  hearing  (Gen.  2  :  19,  42  : 1  ;  Ex.  20  :  19,  &c.), 
the  sense  of  taste  (Gen.  3  :  G),  the  sense  of  touch 
(Isa.  44  :  16),  and  also  other  more  purely  mental  sources 
(Ecc.  1  :  16,  &c.),  we  must  not  restrict  the  mode  of  re- 
ceiving the  prophetic  gift  to  purely  visual  impressions, 
or  visions  properly  so  called.  The  main  idea  contained 
in  the  word  is,  that  the  communication  was  something 
presented  to  the  seer  ab  extra,  and  not  something  which 
he  originated  in  his  own  mind.  According  to  1  Sam. 
9:9,  this  term  describing  the  mental  state  of  the  proph- 
et, was  gradually  supplanted  by  the  other  term  which 
indicated  his  authority,  as  one  speaking  in  the  place  of 
God. 

Combining  the  facts  suggested  by  these  two  terms, 
we  reach  a  sufficiently  distinct  notion  of  the  prophetic 
gift.  It  was  a  direct  communication  of  God  to  the  soul, 
either  by  visual,  audible,  or  purely  mental  impressions, 


INTRODUCTION.  13 

authorizing  and  requiring  the  person  thus  acted  upon 
to  speak  authoritatively,  in  the  name  of  God,  the  things 
thus  communicated.  What  was  the  exact  mental  con- 
dition of  the  prophet,  it  is  useless  for  us  to  inquire.  To 
say  that  it  was  always  an  ecstasy,  with  some  modern 
writers,  is  to  say  more  than  the  facts  warrant,  and  to 
suggest  a  want  of  the  controlling  power  of  the  will, 
which  we  know  from  the  case  of  Jonah,  and  the  Xew 
Testament  prophets  (1  Cor.  14  :  32),  did  not  exist.  It  is 
useless  for  us  to  speculate  on  this  point,  for  in  this  as  in 
the  ordinary  operations  of  the  Spirit,  "the  wind  blow- 
eth  where  it  listeth,  and  thou  hearest  the  sound  thereof, 
but  canst  not  tell  whence  it  cometh  and  whither  it  go- 
eth."  It  is  sufficient  for  us  to  know  that  to  be  a  seer  or 
prophet,  it  w^as  needful  to  be  inspired  of  God  ;  and  that 
the  message  should  be  reliably  authoritative,  this  inspi- 
ration must  be  plenary,  and  sufficient,  extending  to  the 
words  of  the  message  in  such  a  manner  as  to  secure  the 
faithful  and  accurate  statement  of  the  will  of  God. 
Sometimes  a  vision  was  presented,  sometimes  words 
were  heard,  sometimes  mental  impressions  were  made, 
and  sometimes  the  impulse  was  to  acts  rather  than 
words,  and  to  a  course  of  conduct  rather  than  a  single 
specific  act.  All  these  modes  of  receiving  the  prophetic 
gift  we  shall  find  illustrated  in  the  prophecies  of  Haggai, 
Zechariah  and  Malachi. 

In  Rev.  19  :10,  we  have  the  remarkable  declaration 
that  "the  testimony  of  Jesus  is  the  Spirit  of  proph- 
ecy ;"    and  in    1  Pet.    1  :  12,    we  have   the    inspiring 


14  INTRODUCTION. 

agent  of  the  prophets  called  the  "  Spn-it  of  Christ. '^ 
Combining  the  teaching  of  these  two  passages,  we  have 
the  great  fact  developed,  that  the  prophetic  gift  was 
Christ  speaking  by  the  agency  of  the  Holy  Ghost  npon 
the  minds  of  the  prophets,  and  declaring  God's  will  to 
n.ien.  Christ  was  the  only  prophet,  as  he  is  the  only 
priest,  and  the  prophetic  gift  is  simply  that  portion  of 
his  great  work  as  Revealer,  which  he,  through  the 
agency  of  the  Hoh'  Ghost,  grants  to  those  whom  he 
selects  as  his  instruments. 

§  2.  The  Nature  of  the  Prophetic   Office,  and  its 
Relation  to  the  Old  Testament  History. 

The  history  of  the  Church  is  the  history  of  God's 
revelations  of  himself  to  man.  In  the  proper  sense  of 
prophecy  then,  as  an  utterance  of  God  through  man,  it 
has  obviously  an  organic  connection  with  history.  It 
is  indeed  a  necessary  function  of  historj^  to  secure  its 
proper  interpretation.  Prophec}^  in  some  form,  must 
coexist  with  all  historj^,  that  God's  will  may  be  known 
and  performed  by  man.  Hence  we  find  it  existing  in 
some  form  in  every  stage  of  the  history  of  Redemption. 
There  are  three  great  divisions  of  this  histor}^  that  are 
obvious  on  its  surface,  in  wdiich  we  will  find  the  form  of 
God's  revelation  of  himself  to  vary  with  each  successive 
stage.  These  divisions  are  the  Patriarchal,  the  Mosaic, 
and  the  Christian  dispensations,  or  developments  of  th3 
covenant  of  grace.     Each  of  these  is  characterized  by 


INTRODUCTION.  15 

a  distinct  and  different  mode  of  God's  manifestation,  or, 
in  other  words,  by  a  distinct  form  and  relation  of  tlie 
prophetic  gift.  The  Patriarchal  dispensation  may  be 
characterized  as  tlieoplianic,  i.  e.  God  revealed  himself 
immediately,  by  visible  appearances,  or  theophaiiies ; 
the  Mosaic  as  theojmeustic^  i.  e.  God  revealed  himself 
mediate^,  by  inspired  men  {deoTrvevaroi)-^  and  the  Chris- 
tian as  tJieologic,  i.  e.  God  reveals  himself  permanently, 
by  inspired  writings  (Oeov  Xoyca.  1  Pet.  4  :  11).  As  the 
dispensations  overlap  and  make  the  transition  gradually 
from  one  to  the  other,  so  also  do  these  characteristics. 
But  the  several  dispensations  have  obviously  these 
characteristics,  and  hence  a  form  of  the  prophetic  gift 
peculiar  to  each. 

The  Patriarchal  dispensation  was  theophanic,  i.  e.  was 
characterized  by  direct  appearances  of  God,  {theopha- 
nies,)  either  in  bodily  form  or  by  immediate  visions.  It 
is  a  striking  fact  that  we  find  no  miracles  wrought  by 
men  in  the  Patriarchal  era.  All  the  miracles  are 
wrought  by  God,  directly,  without  any  human  interven- 
tion, and  the  communications  made  by  God  were  made 
by  direct  utterance,  usually.  This  fact  is  a  remarkable 
proof  of  the  divine  character  of  the  hist(5ry.  All  other 
primeval  histories  are  full  of  wonders,  but  they  are 
mostly  wonders  wrought  by  7nen,  such  as  we  find 
belonging  to  a  later  age.  It  is  in  the  Old  Testament 
history  alone  that  we  find  the  primitive  age  purely  tlieo- 
plianic^  an  attribute  which  we  would  infer,  beforehand, 
it  ought  to  possess,  as  the  infantile  period  of  the  race. 


16  INTRODUCTION. 

Hence  the  absurdity  of  classing  the  Old  Testament  his- 
tory of  the  patriarchs  with  the  mythical  history  of  other 
nations,  when  a  difference  so  striking  exists,  and  a  dif- 
ference which  dates  the  origin  of  this  mythical  litera- 
ture in  the  second  great  era,  that  in  which  God  wrought 
through  the  instrumentality  of  inspired  men.  The 
theojjhanic  character  of  the  Patriarchal  dispensation 
would  make  the  prophetic  gift  of  rarer  occurrence  than 
in  the  second  era,  because  God  would  usually  speak 
directly  to  those  whom  he  would  address,  and  not 
use  the  intervention  of  prophetic  men.  Hence  we 
do  not  find  the  name  prophet  occurring  in  the  whole 
history  of  the  patriarchal  dispensation,  except  in  a  single 
case,  Gen.  20  :  7,  which  is  only  an  apparent  exception. 
It  is  used  again  in  the  passage  already  quoted  from, 
Ex.  7:1,  where  it  is  employed  in  its  primitive  sense, 
of  an  interlocutor,  or  interpreter.  We  do  not  find  the 
word  used  in  the  sense  of  a  speaker /or  God,  until  after 
the  commencement  of  the  Mosaic  dispensation.  Hence 
the  form  of  the  bestowal  of  the  prophetic  gift  under  the 
Patriarchal  dispensation  corresponded  with  the  theopha- 
nic  character  of  that  dispensation,  was  rarely  bestowed, 
and  then  by  direct  vision,  and  was  never  attached  to  a 
prophetic  office. 

The  character  of  the  Mosaic  dispensation  was  thcop- 
7i€iistic,  i.  e.  a  revelation  of  God  by  inspired  men.  Here 
we  first  find  God  begin  to  withdraw  himself  from  direct 
communication  with  man,  and  manifest  himself  through 
livinsf  human  instrumentalities.     He  now  works  mira- 


INTRODUCTION.  17 

cles,  not  so  much  by  direct  exertions  of  power  as 
through  the  agency  of  Moses,  Joshua,  and  other 
inspired  men.  He  speaks  not  directly,  but  at  the 
request  of  the  people  themselves,  through  the  lips  of 
Moses  and  his  successors.  A  theocracy  is  erected, 
of  which  men  are  to  be  the  administrators,  and  hence 
there  is  needed  a  new  form  of  the  prophetic  gift.  It 
must  now  be  embodied  in  inspired  men  [theojmeustic)^ 
who  shall  speak  and  act  for  (xod.  Hence  the  prophetic 
gift  is  connected  with  the  prophetic  office^  which  is 
created  as  a  necessary  adjunct  to  the  Theocracy. 
Hence,  also,  the  majority  of  these  prophets  are  not 
ivriting  prophets,  but  acting  prophets.  The  writing 
prophets  belong  to  the  later  ages  of  this  dispensation 
when  it  was  preparing  to  pass  into  the  third  great  form 
of  development.  The  earlier  prophets  were  mainly  and 
characteristically  ^ro/?/ie^5  of  action.  Moses  was  a  legis- 
lative prophet ;  Joshua,  the  Judges  and  Samuel,  execu- 
tive or  ruling  prophets  ;  David  and  Solomon,  devotional 
prophets,  whilst  the  other  prophets  of  the  first  half  of 
the  Mosaic  dispensation  w^ere  mainly  prophets  of  action. 
It  was  not  until  about  one-half  of  this  dispensation  had 
passed  that  the  prophets  began  to  write  their  prophe- 
cies, and  thus  prepare  the  wa}^  for  the  third  great  form 
of  the  covenant  of  grace — and,  even  then,  the  first  duty 
of  the  prophet  was  not  so  much  to  write  as  to  speak 
and  act.  His  writing  was  a  secondary  duty  having  ref- 
erence, as  we  are  expressl}^  told  in  the  New  Testament, 
not  to  their  own  age,  but  to  the  age  that  should  follow 


18  INTRODUCTION. 

them,  "  unto  whom  it  was  revealed,  that  not  unto  them- 
selves, but  unto  us  they  did  minister  the  things  which 
are  now  reported  to  you."  1  Pet.  1  :  12.  Hence,  even 
in  the  writing  prophets,  we  see  the  great  characteristic 
of  the  Mosaic  dispensation,  that  it  Avas  theopneustic,  i.  e. 
a  revelation  of  God  by  inspired  men. 

The  Christian  dispensation,  however,  is  theologic,  i.  e. 
a  revelation  of  God  by  inspired  or  divine  writings. 
AoytaOeov,  1  Pet.  4  :  11.  This  is  expressly  asserted  by 
the  apostle  Peter  to  l)e  the  great  characteristic  of  the 
New  Testament  dispensation,  2  Pet.  1  :  16-21.  He 
states  that  whilst  in  "  the  old  time  "  or  former  age. 
' '  holy  men  of  God  spake  as  they  were  moved  by  the 
Holy  Ghost,"  it  is  the  peculiarity  of  our  time  that  we 
have  •'  a  more  sure  tvord  of  prophecy  "  to  which  we 
must  take  heed,  and  not  look  for  such  appearances  of 
God  as  were  granted  in  former  times.  Hence  the  will 
of  God  is  made  known  in  the  Christian  dispensation,  not 
by  direct  appearances  {theophanies),  not  by  inspired 
men,  but  by  divine  writings,  or  the  living  word,  that 
livetli  and  abideth  forever.  It  is  in  this  form  that 
prophecy  meets  us  now,  not  the  prophetic  gift,  nor  the 
prophetic  oj/ice,  but  the  prophetic  word,  that  is  as  a 
light  shining  in  a  dark  place,  until  the  day  dawn  and 
the  day-star  arise  in  our  hearts.  See,  also,  1  Pet.  1  : 
23,  4  :  11  ;  2  Pet.  3  :  2,  10,  &q.,  where  this  peculiar 
feature  of  the  Christian  dispensation  is  set  forth.  This 
characteristic  of  the  Christian  dispensation  furnishes  a 
complete  reply  to  the  cavil  of  the  new  Infidel  school 


INTRODUCTION.  19 

that  is  rising,  about  Bibliolatrv.  The  fact  which  they 
charge  on  tlic  Christian  world  is  the  very  fact  that 
ought  to  characterize  it  in  view  of  this  feature  of  the 
dispensation.  To  leave  the  word  and  fall  back  on  the 
revelations  of  the  Spirit,  supposed  to  be  granted  to 
inspired  men,  would  be  to  reproduce  the  essential  char- 
acteristic of  the  Mosaic  dispensation.  Hence  this  pre- 
tended advance  of  Infidelity  in  putting  the  Spirit  above 
the  letter,  as  they  term  it,  or  the  inspired  man  above 
the  inspired  word,  if  such  man-inspiration  were  con- 
ceded, would  be  a  retrogression  rather  than  a  progres- 
sion. The  present  form  of  prophetic  utterance  is  the 
onl}^  one  that  can  be  really  universal,  and  therefore  the 
only  one  adapted  to  the  final  form  of  the  covenant  of 
grace.  The  next  great  form  shall  be  the  completion  of 
the  great  circle,  the  return  of  the  tlieoplwMic  develop- 
ment, when  the  pure  in  heart  shall  see  God,  and  the 
ransomed  race  after  its  weary  pilgrimage  from  the 
presence  of  God  granted  in  the  Paradise  on  Earth  shall 
be  admitted  to  that  jDresence  of  Grod  that  is  formed  in 
the  Paradise  in  Heaven. 

The  prophetic  office  belongs  to  the  Mosaic  dispensa- 
tion, in  virtue  of  the  existence  of  the  Theocracy.  Let 
us  trace  its  development,  and  briefly  examine  its  histor- 
ical relations. 

The  promise  of  such  an  office  seems  to  be  made  in 
Deut.  18  :  15-22  :  "The  Lord  thy  God  will  raise  up 
unto  thee  a  prophet  from  the  midst  of  thee,  of  thy 
brethren,  like  unto  me  :  unto   him  ye   shall  hearken. 


20  INTRODUCTION. 

According  to  all  that  thou  desiredst  of  the  Lord  thy  God 
in  Horeb  in  the  day  of  assembly,  Saying,  Let  me  not 

hear  again  the  voice  of  the  Lord  my  God And 

it  shall  come  to  pass  that  whosoever  will  not  hearken 
unto  my  words  which  he  shall  speak  in  my  name,  I  will 
require  it  of  him.  But  the  prophet  which  shall  pre- 
sume to  speak  a  word  in  my  name  which  I  have  not 
commanded  him  to  speak,  or  that  shall  speak  in  the 
name  of  other  gods,  even  that  prophet  shall  die.  And 
if  thou  say  in  thy  heart.  How  shall  we  know  the  word 
which  the  Lord  hath  not  spoken  ?  When  a  prophet 
speaketh  in  the  name  of  the  Lord,  if  the  thing  follow 
not,  nor  come  to  pass  that  is  the  thing  which  the  Lord 
hath  not  spoken,  but  the  prophet  hath  spoken  it  pre- 
sumptuously." 

This  passage  would  perhaps  universally  have  been 
referred  to  the  prophetic  order,  had  it  not  been  for  the 
use  made  of  it  in  the  I^ew  Testament  by  the  apostle 
Peter,  Acts  3  :  22.  God  promises  them  what  they 
asked  at  Horeb,  and  that  was  not  the  Messiah,  in  his 
entire  character,  but  some  men  who  should  stand 
between  them  and  God,  as  interpreters  of  his  will. 
Such  men  were  the  prophets.  The  tests  given  in  regard 
to  the  words  of  the  prophets  are  tests  that  do  not  apply 
to  Christ  at  all,  but  do  apply  to  the  prophetic  order. 
The  greater  part  of  the  passage  cannot  possibly  be 
restricted  to  Christ,  but  most  obviously  refers  to  the 
prophetic  order.  It  is,  therefore,  wrong  to  restrict  the 
.15ih  and  18th  verses,  unless  we  are  compelled  to  do  so 


INTRODUCTION.  21 

by  the  authority  of  the  New  Testament,  or  the  terms  of 
the  texts  themselves.  Tlie  terms  of  the  texts  do  not 
require  this  restriction,  for  the  promise  of  "  a  prophet'" 
does  not  restrict  us  to  a  single  individual.  It  may  be 
as  readily  the  promise  of  an  office  or  an  order,  as  of  an 
individual.  And,  indeed,  when  we  afterwards  see  a 
test  to  discriminate  between  different  individuals  under 
this  general  promise,  we  see  that  the  term  must  be 
taken  in  this  sense.  Nor  are  we  constrained  to  adopt 
this  restricted  signification  by  the  use  of  the  passage  in 
the  speech  of  Peter.  Christ  was  the  great,  and  in  its 
higher  sense,  the  only  true  prophet.  All  the  prophets 
are  but  types  of  him,  the  great  prophet,  as  were  also 
all  the  priests  types  of  him,  the  great  priest.  Hence 
this  promise  received  its  highest  fulfilment  only  in  him, 
who  was  the  head  of  the  prophetic  order.  Every 
prophet  who  arose  after  Moses  was  a  forerunner  of 
Christ,  and  fulfilled  this  promise  in  part,  but  its  perfect 
fulfilment  was  only  reached  in  him  who  alone  declares 
the  Father  to  the  world,  in  the  highest  and  fullest 
sense.  This  principle  of  interpretation  must  frequently 
he  applied  to  other  Messianic  prophecies,  and  is  fully 
applicable  here.  Hence,  whilst  it  is  a  prediction  of 
Christ,  the  great  Prophet,  it  is  also  a  prediction  of  that 
order  of  men  who  would  be  raised  up  to  declare  Grod's 
will,  and  who  would  herald  the  approach  of  him,  who, 
coming  from  the  bosom  of  the  Father,  was  to  declare 
him  to  the  world. 

The  prophetic  office  was  created  as  a  necessary  ad- 


22  INTRODUCTION. 

jimct  to  the  Theocracy.  It  was  to  be  the  direct  represent- 
ative of  God  in  carrying  forward  the  Theocratic  admin- 
istration, in  preserving  the  original  Mosaic  institutes 
in  their  purity,  and  in  preparing  the  people  for  the 
work  assigned  to  them  as  a  chosen  seed,  from  which 
was  to  spring  the  Messiah.  Hence  we  find  the  develop- 
ment of  the  office  to  vary  with  the  development  of  the 
Theocracy. 

There  are  two  great  epochs  that  divide  the  his- 
tory of  the  prophetic  office  into  three  eras.  The  first 
era  ends  with  the  age  of  Samuel,  in  which  vv^e  find  the 
office  but  rarely  filled,  because  of  the  purely  theocratic 
character  of  this  period.  God  ruled  the  people  without 
the  intervention  of  a  hereditary  executive,  and  hence 
there  v/as  but  little  need  for  a  succession  of  prophets. 
But  with  the  age  of  Samuel  a  second  era  begins  which 
extends  to  the  age  of  Uzziah,  about  b.  c.  800.  This 
is  the  era  of  the  p'rophets  of  action.  Samuel  united 
in  his  own  person  the  three  great  elements  of  the  theoc- 
racy, being  a  judge,  a  priest  and  a  prophet.  It  is  true 
that  he  was  not  a  hereditary  priest,  but  he  performed 
sacerdotal  functions  in  virtue  of  his  extraordinary  call. 
It  was  in  his  age  that  the  executive  power  became, 
eliminated  and  vested  in  a  king,  by  the  demand  of  the 
people.  The  creation  of  the  regal  office  made  it  neces- 
sary to  embody  more  formally  the  prophetic  office,  that 
the  one  might  act  as  a  balance  to  the  other.  Hence  the 
age  of  the  kings  is  the  age  of  the  prophets.  But  the 
prophets  of  this  era  were  mainly  busy  with  the  present, 


INTRODUCTION.  26 

and  hence  they  left  but  few  writmgs  behind  them. 
Toward  the  close  of  this  era,  the  devotional  form  of 
prophecy,  including  the  Messianic  element,  began  to  ap- 
pear in  David  and  Solomon,  to  prepare  the  way  for  the 
era  that  was  to  follow.  The  fJiird  era  began  about  the 
age  of  Uzziah,  b.  c.  800,  and  was  the  era  of  written 
prophecy.  Then  the  prophets  began  to  turn  away  from 
the  present  and  look  more  to  the  future,  and  the  Messi- 
anic element  began  to  grow  more  distinct  and  pervad- 
ing. This  era  from  b.  c.  800  to  b.  c.  400,  contains  most 
of  our  written  prophecies,  and  is  to  us  the  flowering  age 
of  prophec}^  the  period  when  it  put  forth  the  richest 
and  choicest  bloom.  These  three  eras,  then,  stand  in  a 
relation  of  obviously  progressive  development.  We 
also  see  reproduced  in  these  three  eras  the  grand  char- 
acteristics of  the  three  dispensations  already  noticed. 
The  flrst  era  is  theophanic,  marked  by  appearances  of 
God  ;  the  second  theopneustic,  marked  by  inspired  men  ; 
and  the  third  theologic,  marked  by  inspired  writings. 
Thus  the  prophetic  office  beautifully  unfolds  itself  in 
the  very  phases  that  we  find  the  prophetic  gift  to 
assume  in  the  largest  form  of  its  development,  just  as 
we  see  the  great  organic  laws  of  the  world  reappear  in 
smaller  departments,  the  law  of  the  tree  developing 
itself  in  miniature  forms  in  the  structure  and  growth  of 
the  leaf,  the  curve  of  the  planet's  orbit  reappearing  in 
the  line  traced  by  the  projected  cannon-ball,  or  the 
pebble. 

It  is  with  the  second  and  third  of  these  eras  that  we 


24  INTRODUCTION. 

have  mainly  to  do  in  tracing  the  development  of  the 
prophetic  office.  Samuel  is  the  great  head  of  the  pro- 
phetic order,  and  doubtless  enacted  rules  regarding  it 
that  gave  it  a  permanent  form.  It  is  in  his  time  that 
we  first  find  "schools  of  the  prophets."  The  meaning 
and  necessity  of  these  schools  can  only  be  perceived  by 
rightly  understanding  the  prophetic  office.  Had  the 
prophet  been  a  mere  foreteller  of  future  events,  such 
schools  would  have  been  useless  and  unmeaning.  But 
he  was  much  more  than  this.  He  was  God's  represent- 
ative in  maintaining  the  purity  of  the  Mosaic  institu- 
tions, and  hence  must  study  these  institutions  carefully. 
It  was  to  affi)rd  an  opportunity  for  such  study  that  these 
schools  were  formed.  The  prophet  must  use  all  possi- 
ble means  of  human  culture  if  he  would  receive  the 
divine  gift  in  the  plenaiy  form.  From  those  who  were 
trained  at  these  schools,  God  usually  selected  such  as 
were  to  be  sent  on  special  prophetic  errands.  But  that 
he  did  not  confine  himself  to  them  is  proved  by  the  case 
of  Amos,  who  informs  us  that  he  had  no  connection 
with  these  normal  institutes  for  training  prophets,  Amos 
7:14,  and  the  case  of  Elisha,  who  was  called  directly 
from  the  plough,  1  Kings  19  :  19.  The  humblest  man 
might  be  endued  with  the  prophetic  office,  and  hence  it 
acted  as  a  standing  check  on  the  aristocratic  tendencies  of 
a  hereditary  royalty,  and  a  powerful  stimulus  to  the  people 
to  seek  the  spiritual  qualifications  needful  for  so  august 
a  calling.  Toward  the  close  of  this  era  we  find  the  ap- 
pearance of  a   prophetic   literature   in   the    Messianic 


INTRODUCTION.  25 

Psalms.  "These  Psalms,  indeed,  contain  the  germs  of 
all  that  follows.  They  prepared  the  way  for  the  era 
that  was  to  succeed,  and  form  the  transition  between 
the  prophets  of  action,  and  the  prophets  of  loord,  the 
men  who  were  busy  only  with  the  present,  and  the  men 
who  looked  out  from  the  present  into  the  glorious 
future.  The  second  era,  then,  was  the  era  in  which  the 
prophetic  office  was  fully  developed,  as  a  potential  ele- 
ment of  the  Theocracy.  The  schools  of  the  prophets  at 
Bethel,  Gilgal,  Ramah  and  Jericho,  all  within  a  short 
distance  of  each  other,  and  in  the  tribe  of  Benjamin, 
trained  a  set  of  men  who  were  prepared  to  be  called 
forth  by  God  at  the  proper  time  to  do  a  prophet's 
work. 

The  third  era,  from  Uzziah,  to  the  time  of  Malachi, 
is  the  era  of  written  prophecy,  and  presents  several 
marked  divisions,  in  each  of  which  we  find  a  group  of 
prophets.  In  this  era  the  grand  division  is  made  by  the 
two  kingdoms  of  Israel  and  Judah.  We  have  resulting 
from  this  division  three  classes  of  prophets  :  (1).  Projjh- 
ets  of  the  Ten  Tribes;  (2).  Prophets  of  the  Gentiles  ;  and 
(3).  Prophets  of  Judah. 

(1).  Prophets  of  the  Ten  Tribes.  These  are  iTosm  and 
Amos,  who  although  a  resident  of  Judah  was  called 
to  prophesy  in  Israel.  We  find  but  few  of  the  writing 
prophets  belonging  to  Israel,  for  they  naturally  clustered 
around  the  seat  of  the  Theocracy  in  Judah.  Most  of 
the  Ten  Tribe  prophets  were  prophets  of  action. 

(2).  Prophets  of  the  Gentiles.  These  were  Jonah,  Na- 
2 


26  INTRODUCTION. 

hum,  and  Obadiah,  whose  prophecies  were  directed 
towards  the  Gentiles  rather  than  the  Jews,  and  who  are 
therefore  the  witnesses  for  Grod's  universal  government, 
as  well  as  for  his  Theocratical  authority.  Jonah  and 
ISTahum  directed  their  prophecies  against  Nineveh,  and 
probably  stand  at  the  beginning  and  close  of  an  era  in 
the  Ninevite  history.  Obadiah  directs  his  prophecy 
mainly  against  Edom,  and  hence  may  be  classed  with 
the  prophets  of  the  Gentiles. 

(3).  Prophets  of  Judah.  These  constitute  the  most 
important  division  of  the  writing  prophets,  and  are 
found  in  distinct  groups,  each  marked  by  a  distinct  tone 
and  style.  They  differ  from  the  other  two  classes  in 
having  a  wider  scope,  and  often  a  more  joyful  tone. 
The  prophets  of  Israel,  q^iid  of  the  Gentiles,  dealt  mainl}^ 
in  rebuke,  and  awful  warning,  those  of  Judah  in  visions 
of  hope,  and  future  glory.  The  pillar  of  fire  that 
lighted  up  the  future  still  hung  above  the  ark  and  the 
tabernacle  in  the  holy  city. 

This  portion  of  the  history  of  the  kingdom  of  Judah 
has  five  distinct  periods,  each  of  which  has  its  own  pe- 
culiar prophecies.  We  have  (1).  The  Culminating  pe- 
riod. It  is  true  that  the  kingdom  of  Judah  never 
reached  the  same  height  of  splendid  prosperity  after  the 
dissolution  of  the  Union,  that  it  did  before  under  David 
and  Solomon.  But  the  century  between  Uzziah  and 
Hezekiah,  about  b.  c.  800 — b.  c.  700,  was,  compared 
with  the  centuries  preceding  and  following  it,  a  century 
of  prosperity,  and  the  highest  prosperity  ever  reached 


INTRODUCTION.  27 

by  the  kingdom  of  Judah.  The  prophets  of  this  period 
are  Isaiah,  Joel,  and  Micah.  Their  tone  is  more  cheer- 
ing than  that  of  the  hiter  prophets.  The  hght  of  the  fu- 
ture seems  to  rest  on  their  pages,  and  they  are  all  char- 
acteristically Messianic.  (2).  The  Dedining  2')eriod.  This 
extends  from  Manassah  to  Zedekiah,  a  little  more  than 
a  century.  To  this  period  belong  Zephaniah  and  Hah- 
akkiik,  on  whose  pages  there  rest  the  shadows  of  the 
setting  sun.  (3).  The  Captivity.  To  this  mournful  era 
belongs  the  mournful  prophet,  Jeremiah.  (4).  The  Exile. 
To  this  period,  when  nothing  was  left  but  hope  of  the 
future,  belong  the  prophets  of  the  future,  Ezekiel  and 
Daniel.  (5).  The  Restoration.  To  this  period  belong 
the  three  last  recipients  of  the  prophetic  gift  during  the 
Old  Testament  dispensation,  Haggai,  Zechariah,  and 
Malachi. 

It  will  be  found  on  a  close  examination  that  the 
tone  and  contents  of  each  prophet  are  determined  by 
his  historical  position,  and  that  it  is  impossible  to  under- 
stand the  general  drift  of  the  prophecy  without  consid- 
ering the  period  of  its  utterance.  This  is  especially 
true  of  the  prophets  of  the  Restoration.  The  design  of 
the  Captivity  was  to  destroy  the  idolatrous  proclivities 
of  the  Jewish  people,  and  thus  to  restore  the  Theocratic 
spirit,  that  acknowledges  God  as  the  only  ruler,  and  to 
reinstate  the  Mosaic  institutions.  But  whilst  these  in- 
stitutions were  to  be  restored,  it  was  only  to  be  for  a 
time,  and  in  a  form  that  would  prepare  for  the  coming 
of  the  Messiah.     Hence  the  mission  of  these  j)ropliets 


28  INTRODUCTION. 

of  the  Restoration  was  peculiar,  and  required  a  peculiar 
tone.  They  had  to  sift  the  people  in  order  to  extract 
the  better  elements  contained  in  them,  to  arouse  the  the- 
ocratic spirit,  to  incite  to  the  work  before  them,  and  to 
correct  evils  that  were  peculiar  to  that  period.  The 
historical  books  of  Ezra  and  Nehemiah  are  the  neces- 
sary counterparts  of  the  prophecies  of  the  Restoration, 
and  they  shed  mutual  light  on  each  other.  The  specific 
facts  and  features  of  this  period  will  appear  more  fully 
in  the  details  of  the  exposition.  It  will,  however,  be 
seen  very  clearly  from  this  brief  investigation,  that  the 
title  "  Prophets  of  the  Restoration,"  is  not  an  arbitrary 
one,  but  one  created  by  their  historical  position,  and 
that  the  connection  thus  intimated  between  the  history 
and  the  prophecy  of  the  Restoration  is  not  peculiar  to 
that  period,  but  belongs  to  the  entire  development  of 
the  prophetic  office.  » 


§  3.  The  Historic  Features  of  the  Restoration. 

It  is  necessary  before  proceeding  to  the  exposition,  to 
notice  some  of  the  historic  features  of  the  Restoration 
era,  in  order  to  have  a  clearer  notion  of  the  three  proph- 
ets belonging  to  it.  This  era  extends  through  a  num- 
ber of  years,  and  we  find  two  of  the  prophets  at  the 
beginning  of  it,  and  the  third  at  the  close,  the  tone  of 
whose  prophecies  vary  with  their  historical  position. 
The  exile  was  not  one  great  deportation  of  the  people 


INTRODUCTION.  29 

into  captivity,  but  a  series  of  removals  that  extended 
through  a  number  of  years.  So  was  it,  also,  in  the  res- 
toration. The  successive  removals  of  the  people  extend 
through  nearly  a  century  and  a  half,  and  their  successive 
returns  through  nearly  a  century.  Hence  we  must  dis- 
tinguish between  the  different  remigrations  of  the  exiles, 
in  order  to  understand  the  difference  between  the  tone  of 
Haggai  and  Zechariah,  in  the  early  part  of  this  period, 
and  Malachi  at  its  close.  A  brief  glance  at  these  suc- 
cessive periods,  will  prepare  us  for  the  prophecies. 

The  first  return  took  place  in  the  first  year  of  Cyrus, 
B.  c.  536,  and  corresponded  with  the  first  deportation 
of  Judah,  under  Nebuchadnezzar.  This  consisted  of 
42,360  persons  (Ezra  2  :  64),  under  the  leadership  of 
Sheshbazzar,  or  Zerubbabel,  and  Joshua.  They  built 
an  altar,  and  laid  the  foundations  of  the  temple.  They 
were  soon  arrested  in  their  work  by  the  malicious  rep- 
resentations of  the  Samaritans,  and  it  lay  untouched 
for  sixteen  years.  At  the  expiration  of  this  time,  the 
death  of  Smerdis  gave  an  opportunity  for  the  renewal 
of  the  work,  about  seventy  years  after  the  destruction 
of  the  first  temple.  Then  Haggai  and  Zechariah  came 
forth,  the  first  to  incite  to  the  immediate  work  of  build- 
ing the  temple,  and  thus  restoring  the  Mosaic  institu- 
tions, the  second,  not  only  to  aid  in  this  work,  but  also 
to  unfold  the  great  future  of  the  Theocracy,  as  her  mo- 
tive to  labor  in  the  present. 

The  features  of  this  period  were  such  as  would  natu- 
rally grow  out  of  the  circumstances  of  the  people.     For 


30  INTRODUCTION. 

more  than  half  a  century  they  had  been  m  exile,  where 
the  Mosaic  ritual  could  not  be  observed.  This  gene- 
rated in  the  minds  of  the  younger  portion  of  the  peo- 
ple an  indifference  to  this  ritual  that  was  anti-Theocratic 
in  its  spirit  and  tendency,  and  needed  correction.  They 
had  also  been  so  long  in  the  habit  of  gazing  on  the 
gorgeous  palaces  and  temjDles  of  Babylon,  and  the  glit- 
tering pomp  of  the  Chaldean  worship,  that  they  were 
disposed  to  undervalue  the  humbler  externalities  that 
belonged  to  their  religious  institutions  at  that  time.  It 
was  needful  to  correct  this  feeling  by  unfolding  to  them 
the  true  glory  of  these  Theocratic  institutions,  which  is 
done  partly  by  Haggai,  but  mainly  by  Zechariah. 

We  have  but  little  knowledge  of  the  internal  history 
of  the  people  after  this  period,  for  nearly  a  century, 
and  can  only  infer  it  from  the  facts  which  we  find  ex- 
isting at  the  next  great  epoch  of  the  Restoration.  This 
was  the  return  of  Ezra,  b.  c.  458,  nearly  eighty  years 
after  the  first  expedition  under  Zerubbabel.  Thirteen 
years  after  the  coming  of  Ezra,  b.  c.  445,  Nehemiah 
came  to  aid  Ezra  in  the  work  of  reformation.  It  was 
at  this  period  that  Malachi  arose  to  second  these  efforts, 
more  than  three-fourths  of  a  century  after  Haggai  and 
Zechariah.  His  work  was  different  from  theirs.  It 
was  the  work  of  a  Reformer.  During  the  long  inter- 
val from  the  completion  of  the  temple,  poverty  had 
pressed  many  of  the  people  so  that  their  estates  were 
mortgaged  to  the  rich.  Discouragement  had  led  them 
into  a  complaining  and  sceptical  spirit  in  regard  to  the 


INTRODUCTION.  31 

service  of  God.  They  had  therefore  grossly  neglected 
the  temple  worship,  and  intermarried  extensively  with 
the  heathen,  to  the  insult  and  wrong  of  their  Jewish 
wives,  as  well  as  in  disobedience  to  God.  Everything, 
civil  and  religious,  was  in  a  state  of  disorganization  and 
depression.  Hence  the  people  needed  rebuke,  instruc- 
tion, and  excitement  to  duty,  all  of  which  were  fur- 
nished by  Malachi.  Nehemiah  took  hold  of  the  civil 
abuses,  reformed  them,  and  rebuilt  the  city  wall,  thus 
infusing  a  more  courageous  spirit  into  the  people.  Ezra 
reformed  the  ecclesiastical  abuses,  established  syna- 
gogues and  houses  of  prayer,  where  regular  instruction 
in  the  law  could  be  received  ;  restored  the  observance 
of  the  Sabbath  and  the  Passover ;  gave  dignity  and  in- 
fluence to  the  priesthood,  and  generated  a  reverence 
for  the  written  law  that  at  last  became  a  superstition.  It 
was  to  aid  in  this  work  of  Reformation  that  Malachi 
prophesied.  And  the  thoroughness  with  which  the 
work  was  done  is  seen  in  the  subsequent  history  of  the 
people.  We  find  a  total  change  in  many  resj)ects. 
Before  the  captivity  they  were  continually  sliding  into 
idolatry,  afterwards  they  hated  it  with  a  fanatical  ha- 
tred. Before,  they  hankered  after  kingly  rule,  after- 
wards, they  became,  contrary  to  the  usual  course  of 
history,  submissive  to  priestly  authority.  Before,  they 
neglected  the  written  Word,  afterwards,  they  regarded 
it  with  a  superstitious  reverence  that  was  well  nigh 
idolatrous.  Before,  they  were  continually  forming  al- 
liances with  foreign  nations,  afterwards,  they  regarded 


32  INTRODUCTION. 

all  other  nation  with  a  contemptuous  abhorrence.  Be- 
fore, they  were  eminently  an  agricultural  people,  after- 
wards, they  became  what  they  still  are,  a  trading  people. 
In  a  word,  before,  they  seemed  to  be  like  fused  metal, 
ever  ready  to  run  into  any  mould  presented  to  them, 
afterwards,  they  present  a  firm,  hard,  unchanging  form  of 
character,  which  indurated  into  bigotry  and  fanaticism. 
It  will  thus  be  seen  that  the  Restoration  period  of 
Jewish  history  is  one  of  great  importance,  in  its  in- 
fluence on  later  events.  It  developed  the  national 
character  more  than  any  previous  period  since  the 
restoration  from  Egypt.  Indeed,  it  seems  to  have 
obliterated  the  distinction  between  Judah  and  Israel, 
for  the  ten  tribes  now  disappear  from  history.  It 
would  seem  probable  that  they  became  gradually 
blended  with  the  Theocracy,  until  all  distinction  was 
lost.  In  the  New  Testament  (James  1:1,  Acts  24  :  7), 
we  meet  the  twelve  tribes  as  distinct  from  the  heathen, 
and  find  no  trace  of  the  former  division.  It  is  probable 
that  this  re -union  was  gradually  brought  about  by  the 
growing  Theocratic  spirit  that  was  generated  after  the 
time  of  Malachi,  and  which  naturally  drew  all  the  Jew- 
ish people,  without  distinction,  around  the  seat  of  the 
Theocracy,  and  the  great  metropolis  of  the  true  religion. 
The  tendency  to  this  fusion  of  the  divided  elements 
into  their  original  unity  may  be  traced  not  obscurely  in 
Malachi,  whose  prophecy,  althougli  uttered  to  the  in- 
habitants of  Jerusalem,  is  called  the  word  of  the  Lord 
to  Israel.     Mai.  1:1. 


INTRODUCTION.  OO 

This  brief  glance  at  the  historic  features  of  the  Resto- 
ration will  completely  justify  the  selection  of  the  proph- 
ets belonging  to  it,  for  distinct  consideration.  It  is  a 
period  pregnant  with  the  elements  of  future  changes, 
many  of  which  may  still  be  traced  in  the  Jewish  charac- 
ter. At  the  commencement  of  the  period  we  see  Hag- 
gai  and  Zechariah,  the  Restoring  prophets,  whose  work 
was  to  rear  the  Mosaic  institutions  from  the  ashes  of  the 
exile,  and  set  them  again  in  operation  after  the  seventy 
years  Sabbath.  At  the  close,  we  find  Malachi,  the  Re- 
forming prophet,  correcting  the  abuses,  the  scepticism, 
and  the  discouragement  which  eighty  years  of  depression 
had  generated,  and  endeavoring  to  breathe  a  more  vig- 
orous life  into  the  sickly  institutions  of  the  Theocracy. 
How  this  work  was  done,  will  appear  more  fully  when 
we  come  to  the  exposition,  but  that  it  was  done  vigor- 
ously and  successfully,  all  subsequent  history  testifies. 
These  brief  hints,  which  might  greatly  be  enlarged,  will 
serve  to  explain  and  to  vindicate  the  phrase,  "  Proph- 
ets of  the  Restoration." 

§   4.  Literature  of  Haggai,  Zechariah,  and 
Malachi. 

A  full  discussion  of  the  bibliography  of  these  books  will 
not  be  expected  in  such  a  work  as  this,  but  a  few  hints 
may  be  useful  to  those  who  desire  to  extend  their 
studies  beyond  the  more  ordinary  aids. 

Among  the  older  aids  in  the  study  of  these  books  an 


34  INTRODUCTION. 

important  place  must  be  assigned  to  the  early  versions. 
The  Septuagint  will  he  found  to  throw  valuable  hght  on 
some  portions,  whilst  in  others  the  translators  have 
been  evidently  misled.  The  Targum,  or  Chaldee  para- 
phrase of  Jonathan  ben  Uzziel  on  the  Prophets,  is  use- 
ful in  verifying  the  Masoretic  text,  and  establishing  its 
general  accuracy.  The  Talmud  is  useful  mainly  for  the 
same  purpose,  and  has  been  explored  by  Dr.  Gill  and 
some  others,  with  occasional  good  effect,  especially  in 
showing  the  opinions  of  the  Jews  on  particular  texts 
before  their  controversies  with  the  Christians  forced 
them  to  other  interpretations.  The  Vulgate  will  also 
be  found  useful  in  ascertaining  the  meaning  of  doubtful 
words.  Other  ancient  versions  have  been  found  of  but 
little  utility  in  elucidating  points  of  difficulty. 

The  Jewish  interpreters,  such  as  Abarbanel,  Kimchi, 
Jarchi,  Manasseh  ben  Israel,  Abenezra,  &c.;  have  been 
used  a  good  deal  by  some  writers,  but  rather  for  po- 
lemical than  exegetical  purposes. 

Among  the  Christian  fathers,  Jerome  among  the 
Latins,  and  Theodoret  and  Cyril  among  the  Greeks,  are 
the  most  important.  Jerome's  knowledge  of  the 
Hebrew  makes  some  of  his  remarks  of  considerable 
value,  especially  in  matters  of  geography  and  arch- 
reolog}^  Of  Cyril,  Hengstenberg  remarks,  that  "  among 
a  crowd  of  allegorical  interpretations  are  found  many 
fme  remarks." 

Among  the  Reformers,  Luther  (Wittemburg,  1528) 
and  Melancthon  (1553)  wrote   on  Zechariah,  but  not 


INTRODUCTION.  35 

much  that  was  of  value.  The  first  expositor  of  real 
value  was  Calvin.  His  commentaries  on  the  Minor 
Prophets  were  delivered  in  the  form  of  expository  lec- 
tures in  a  daily  exercise,  and  extend  through  one  hun- 
dred and  eighty-two  lectures,  wdiich  were  delivered 
extempore,  and  taken  down  as  they  were  spoken. 
There  is  probably  nothing  that  he  has  left  behind  him 
which  gives  a  more  distinct  notion  of  the  man  and  the 
times  than  these  lectures.  That  a  congregation  could 
be  formed  who  would  take  so  deep  an  interest  in  such 
expositions  admits  us  to  the  heart  of  the  Reformation, 
and  lays  bare  to  us  the  secret  of  its  life,  which  Vvas,  a 
living  grasp  of  the  Word  of  God.  The  style  of  these 
lectures,  the  allusions  to  passing  events,  and  the  occa- 
sional abrupt  ending  of  a  lecture  with  the  remark,  "  v/e 
stop  here  until  to-morrow,"  gives  a  life-like  vividness, 
and  actual  presence  to  these  daily  exercises,  that  invest 
them  with  unusual  interest.  Each  lecture  also  ends 
with  a  prayer,  and  these  prayers  for  condensed  energy 
and  fervor,  grasp  of  thought,  and  concentration  of  the 
whole  spirit  of  the  preceding  lecture  into  devotional 
forms,  are  even  more  remarkable  than  the  lectures 
themselves.  The  prodigious  intellect  of  that  remarka- 
ble man  is  felt  in  these  prayers  more  intensely  by  a 
careful  reader  than  in  almost  anything  else  he  has  left 
behind  him.  But  the  lectures  are  very  remarkable  pro- 
ductions. Calvin  had  probably  one  of  the  finest  exe- 
getical  minds  that  God  has  ever  granted  to  his  Church 
in  modern  times.     He  had  a  direct  looking  into  the 


36  INTRODUCTION. 

heart  of  tlie  passage,  a  fine  sympathy  with  the  mind  of 
the  writer,  a  freedom  from  all  that  is  fanciful  and  fool- 
ish, and  a  justness  of  thinking  that  leads  him  almost 
instinctively  to  the  correct  view  of  the  passage.  To 
some,  this  may  seem  to  be  extravagant  laudation,  but 
not  to  those  who  have  carefully  studied  his  commenta- 
ries. Their  great  merits  have  extorted  tributes  of  the 
highest  character  from  those  whom  nothing  could  move 
to  give  such  tributes  but  the  most  unquestioned  excel- 
lence. One  of  the  most  remarkable  of  these  is  from  the 
pen  of  the  man  whose  name  has  been  embalmed  in 
theological  antagonism  to  his,  the  celebrated,  acute,  and 
learned  Arminius.  He  says,  ' '  Next  to  the  reading  of 
Scripture,  which  I  strongly  recommend,  I  advise  you  to 
read  the  commentaries  of  Calvin,  on  whom  I  bestow 
higher  eulogies  than  Helmichius  did,  for  I  consider  that 
he  is  incomparable  in  interpreting  Scripture,  and  that 
his  Commentaries  are  of  more  value  than  all  that  the 
library  of  the  Fathers  transmits  to  us  ;  so  that  I  con- 
cede to  him  even  a  spirit  of  prophecy  superior  to  that 
of  most,  yea,  of  all  others."  The  learned  Scaliger  said 
"  that  no  commentator  had  better  hit  the  sense  of  the 
prophets  than  Calvin  ;"  and  Bishop  Horseley,  who  was 
not  warped  by  hyper-Calvinism,  says,  "  I  hold  the 
memory  of  Calvin  in  high  estimation,  his  works  have  a 
place  in  my  library,  and  in  the  study  of  the  Holy  Scrip- 
tures he  is  one  of  the  Commentators  whom  I  most  fre- 
quently consult."  Other  testimonies  to  the  same  effect 
might  be  cited  from  Poole,  Rosenmiiller,  J.  J.  Cony- 


INTRODUCTION.  37 

beare,  and  otliers.  Those  who  wish  to  see  a  full  discus- 
sion of  his  critical  abilities  will  find  it  in  Tholuck's  Essay 
on  "  The  merits  of  Calvin  as  an  interpreter  of  the  Holy 
Scriptures,"  translated  for  the  Biblical  Repository  for 
1832,  p.  54.  He  sums  up  his  merits  under  the  heads 
of  (1)  Doctrinal  impartiality  ;  (2)  Exegetical  tact  ;  (3) 
Various  learning  ;  and  (4)  Deep  Christian  piety.  All 
these  characteristics  will  be  found  in  his  lectures  on  the 
Minor  Prophets.  It  is  true  that  immense  advances  have 
been  made  in  some  departments  of  critical  investigation 
since  the  time  of  Calvin,  but  it  is  surprising  how  little 
change  is  needful  in  his  philological  views.  As  far, 
however,  as  this  deficiency  exists,  it  is  made  up  in  the 
English  translation  of  Calvin's  works,  issued  by  the 
Calvin  Translation  Society,  by  the  valuable  labors  of  the 
learned  editor,  Rev.  John  Owen.  He  has  given  in 
foot-notes  the  results  of  the  latest  criticism,  with  some 
important  suggestions  of  his  own.  But  the  diffuseness 
that,  even  in  such  an  intellect  as  that  of  Calvin,  is  inci- 
dent to  expository  lectures  delivered  extempore,  and 
taken  down  from  the  lips  ;  the  fact  that  they  cannot  be 
obtained  apart  from  all  his  works  ;  and  the  high  price 
at  which  they  must  necessarily  be  furnished,  prevent 
them  from  being  such  a  work  on  these  prophets  as  the 
necessities  of  the  Church  demand. 

Next  to  Calvin  in  merit,  and  almost  in  date,  is  the 
Biblia  Hebraica  of  J.  H.  Michaelis,  the  notes  on  Zecha- 
riah  in  which  are  by  C.  B.  Michaelis.  The  Commentary 
on  Zechariah  is  a  work  of  great  judgment  and  learning, 


38  INTRODUCTION. 

and  like  the  other  parts  of  the  same  work,  is  very  rich 
in  parallel  passages.  But  it  is  so  condensed  in  its  style, 
and  printed  in  such  very  small  and  indistinct  type,  as 
greatly  to  diminish  its  value.  As  a  work  for  occasional 
consultation  its  worth  may  be  estimated  from  the  fact 
that  Rosenmiiller  has  transcribed  almost  literally,  with- 
out any  acknowledgment,  most  of  the  notes  on  Zecha- 
riah,  except  where  they  embodied  Trinitarian  and  evan- 
gelical opinions.  But  it  lacks  that  depth  and  sweep  of 
exegetical  vision  that  is  so  noticeable  in  the  eagle  gaze 
of  Calvin. 

Cocceius  (Comm.  Proph,  Minores,  0pp.  t.  3)  is  often 
referred  to  by  Michaelis,  though  his  fanciful  judgment, 
and  erroneous  theories  of  interpretation,  greatly  dimin- 
ish the  value  of  his  labors.  His  antipode,  Grotius,  is 
often  referred  to  still,  in  some  points  of  criticism.  Yit- 
ringa  began  a  Commentary  on  Zechariah,  but  was  only 
able  to  write  his  Prolegomena,  notes  on  the  first  two 
chapters,  and  the  vision  of  the  golden  candlestick,  when 
God  called  him  to  his  rest.  Had  he  been  allowed  to 
finish  this  work,  it  would  doubtless  have  taken  rank 
with  his  valuable  commentary  on  Isaiah.  Venema  also 
published  expository  lectures  on  Zechariah,  now  rare, 
and  but  little  quoted.  Mark  on  the  Minor  Prophets 
(Amsterdam,  1696 — 1701,  4  vols.  4to),  is  pronounced 
by  Hengstenberg  to  be  the  most  important  work  still, 
on  these  prophets,  in  furnishing  a  complete  exegetical 
apparatus,  and  a  collection  of  the  opinions  of  previous 
interpreters.     He  says,  also,  that  it  is  diffuse,  tedious, 


INTRODUCTION.  39 

and  tame.  In  the  massive  accumulations  of  the  Critici 
Sacri  (Amsterdam,  1698,  12  vols,  fol.)  ;  and  its  abridg- 
ment, Poole's  Synopsis  (London,  1609 — 1674,  5  vols., 
folio),  will  also  be  found  enumerated  the  labors  of  the 
most  eminent  critics  of  previous  times.  Calmet  (Paris, 
1719—1726,  9  vols,  folio)  ;  Houbigant  (Frankfort  on 
Main,  1777,  2  vols,  quarto),  and  Dathe  (Halle,  1773 — 
1789,  6  vols.  8vo),  are  still  referred  to  with  interest  by 
some  modern  expositors. 

Among  the  more  recent  critics  belonging  to  a  later 
period  of  Hebrew  philology,  is  RosenmiiUer,  whose 
"  Scholia  in  Y.  T.  Compend."  contains  much  that  is 
valuable  on  questions  of  grammar,  but  is,  as  to  all 
spirituality,  a  dry  and  fleshless  skeleton.  A  dreary  ra- 
tionalist, who  disbelieved  in  the  possibility  of  prophecy 
in  its  strict  and  plenary  sense,  he  is  like  a  blind  man 
writing  a  critique  on  the  Parthenon.  Of  the  same 
general  character  is  the  Grammatico-Critical  Com- 
mentary of  Maurer,  (Leipsic,  1835-1847,  4  vols.  8vo.) 
This  furnishes  the  latest  researches  of  German  philology, 
and  discusses  the  views  of  Hitzig,  Gesenius,  Ewald,  and 
others,  often  with  great  acuteness  and  force.  Acker- 
niann  on  the  Minor  Prophets,  (Yienna,  1830,  8vo,)  al- 
though written  by  a  Roman  Catholic,  who  avows  in  his 
preface  that  he  has  presented  nothing  contrary  to  the 
opinions  of  the  Holy  Mother  Church,  is  a  work  of  some 
value.  Whilst  it  is  impossible  for  any  expositor  to  ex- 
amine with  an  untrammelled  mind  the  words  of  scrip- 
ture, who  believes  in  a  foregone  and  authoritative  expo- 


40  INTRODUCTION. 

sition  of  the  Church,  still  his  Commentary  is  valuable 
in  its  copious  quotations  from  the  older  interpreters,  and 
its  illustration  of  the  Hebrew  forms  from  cognate  dia- 
lects.  But  beyond  all  comparison,  the  most  valuable 
Grerman  interpreter  on  these  prophets  of  our  day  is 
Hengstenberg,  who  in  his  Christology  of  the  Old  Testa- 
ment, has  given  a  most  thorough  and  elaborate  exposi- 
tion of  the  greater  part  of  Zechariah  and  Malachi,  and 
chap.  2  : 6-9  of  Haggai.  He  combines  the  German 
philological  depth,  wdth  the  evangelical  views  of  truth,  so 
as  to  make  him  one  of  the  great  champions  of  ortho- 
doxy against  rationalism.  Whatever  may  be  his  possi- 
ble aberrations  in  the  future,  the  Church  owes  him  a 
debt  of  lasting  gratitude  for  the  service  he  has  already 
done.  But  his  work  is  too  diffuse,  and  too  much  over- 
loaded with  details,  to  be  generally  interesting  or  useful. 
The  general  staple  of  his  exposition  must  be  admitted 
by  every  one  who  holds  evangelical  views,  although 
there  are  a  number  of  minor  points  in  which  there  will 
be  found  room  for  diversit}^  of  opinion. 

Among  the  English  Commentators  on.these  prophets 
separately,  one  of  the  earliest  v/as  Dr.  Bla3mey,  whose 
translation  of  Zechariah  with  notes  (London,  1797,  4to), 
took  for  a  long  time  a  high  rank  as  a  work  of  learning. 
Newcome,  on  the  Minor  Prophets  (Ponte  fract,  1809, 
8vo),  is  a  work  of  considerable  merit,  but  the  notes  are 
very  meagre  in  many  cases,  and  the  8vo  edition  very 
badly  printed.  The  most  valuable,  by  far,  of  the  Eng- 
lish expositors,  is  Dr.  Henderson,  whose  truly  learned 


INTRODUCTION.  41 

and  able  work  will  be  found  frequently  referred  to  in 
the  following  pages.  Dr.  H.  is  a  sound  and  thorough 
Hebrew  scholar,  and  has  spared  no  pains  to  ascertain 
the  true  text,  and  the  true  meaning  of  the  text  thus  as- 
certained. His  notes  are  mainly  philological,  but  occa- 
sionally expand  into  a  rich  view  of  thought  and  feeling. 
His  theory  of  interpretation  is  the  same  that  underlies 
his  Commentary  on  Isaiah,  which  will  be  found  dis- 
cussed with  characteristic  ability  and  learning  by  Dr.  J. 
A.  Alexander,  -in  his  Commentary  on  the  Later  Prophe- 
cies of  Isaiah.  It  will  be  found  in  the  following  pages, 
that  many  of  his  views  are  liable  to  serious  objection, 
but  as  a  whole,  his  Commentary  is  the  best  that  England 
has  ever  furnished  on  these  prophets.  But  it  is  unsuit- 
ed  for  popular  use,  and  will  be  found  often  too  meagre 
on  points  of  great  interest,  whilst  it  is  diffuse  on  ques- 
tions of  minute  criticism. 

It  is  not  necessary  to  dwell  on  the  ordinary  Commen- 
taries in  popular  use,  as  they  are  sufficiently  well  known. 
Lowth  is  learned,  but  unsatisfactory,  Henry  is  always 
rich  in  spiritual  unction,  Scott  in  strong  common  sense 
and  sterling  piety,  Clarke  in  somewhat  undigested  learn- 
ing ;  but  whilst  each  possesses  its  own  pecidiar  excel- 
lence, none  of  them  go  thoroughly  into  the  real  diffi- 
culties of  the  text,  as  their  object  was  to  furnish  purely 
a  popular  exposition. 

Among  other  works  of  various  shades  of  value  that 
have  not  been  named,  are,  Koester,  whose  Meletemata 
Critica   (Gottingen,    1818,  8vo),  contains  an  elaborate 
3 


42  INTRODUCTION. 

discussion  of  tlie  authenticity  of  the  latter  part  of  Zecha- 
riah  ;  Stonard  on  Zechariah  (London,  1824,  8vo)  ; 
Kimchi  on  Zechariah,  translated  by  Dr,  McCaul,  the 
eminent  Rabbinical  scholar  (London,  1837,  8vo)  ;  Stock 
on  Malachi  (London,  1641,  foL),  greatly  esteemed  in 
its  day  ;  Sclater  on  Malachi  (London,  1650,  4to),  de- 
livered in  expository  lectures  ;  Van  Til  on  Malachi 
(Lug.  Bat..  1701,  4to)  ;  Yenema  on  Malachi  (Leovard, 
1759,  4to.)  ;  Bahrdt  on  Malachi  (Leipsic,  1768,  4to)  ; 
and  others  whose  names  need  not  be  recorded  to  swell 
this  list. 

It  will  be  seen  from  this  enumeration,  that  whilst 
much  has  been  written  on  these  prophets  in  quantity, 
the  value  of  the  exposition  is  not  in  the  direct  ratio  of 
the  quantity,  and  that  there  is  still  room  for  a  commentary 
that  shall  present  fairly  the  results  of  the  latest  criticism, 
that  shall  vindicate  where  it  is  susceptible  of  such  vindica- 
tion, the  general  belief  of  the  Church,  and  evolve  some- 
what more  distinctly  the  practical  bearings  of  these 
prophecies,  than  is  done  in  the  critical  commentaries. 
Whether  this  is  successfully  accomplished  in  the  work 
now  offered,  the  readers  must  judge.  If  it  is  not,  it 
may  stimulate  some  abler  hand  to  the  work,  and  thus 
accomplish  the  end  at  which  it  aims. 


HAGGAI 


NEW  TRANSLATION. 


Prophecy  I. — Summons  to  Labor. 

1 .  In  the  second  year  of  Darius  the  king,  in  the  sixth  montli, 

on  the  first  day  of  the  month,  was  the  word  of  Jehovah  in 
the  hand  of  Haggai  the  prophet,  to  Zerubbabel,  son  of 
Shealtiel,  prefect  of  Judah,  and  to  Josliua,  son  of  Jozedck 
the  high  priest,  saying  : 

2.  Thus  speaketh  Jehovah  of  hosts,  saying  : 

'  This  people  !  they  say  the  time  has  not  come. 
The  time  for  the  house  of  Jehovah  to  be  built.' 

3.  And  the  word  of  Jehovali  was  in  the  hand  of  Haggai  the 

prophet,  saj'ing  : 

4.  '  Is  it  the  time  for  j-ou,  you!  to  dwell  in  covered  houses, 
And  this  house  to  lie  desolate  V 

5.  And  now,  saith  Jehovah  of  hosts  : 
'  Direct  your  hearts  to  your  ways. 

6.  Ye  have  sown  much  and  been  bringing  in  but  little  ; 
Ye  have  been  eating,  but  not  to  being  satisfied  ; 

Ye  have  been  drinking,  but  not  to  being  filled  ; 

Ye  have  been  putting  on  clothes,  but  not  to  being  warmed  ; 

And  he  who  gathers  wages,  gathers  wages  into  a  purse 
with  holes.' 
1.  Thus  saith  Jehovah  of  hosts  : 

'  Direct  your  hearts  to  your  ways. 
8.  Go  up  to  the  mountain, 

And  bring  timber,  and  build  the  house, 

And  I  will  delight  in  it, 

And  I  will  be  honored,  saith  Jehovah.' 


44  H  A  G  G  A  I  . 

9.  '  Ye  looked  for  much,  and  behold  (it  came)  to  little. 
And  ye  brought  it  home,  and  I  blew  upon  it, 
Wherefore  ?'  saith  Jehovah  of  hosts, 
'  Because  of  my  house  which  is  desolate, 
And  ye  are  running'  every  man  to  his  own  house, 

10.  Whereupon  the  heavens  above  you  refrain  from  dew, 
And  the  earth  refrained  its  increase. 

11.  And  I  called  for  drought 

Upon  the  earth  and  upon  the  mountains. 

And  upon  the  corn,  and  upon  the  new  wine,  and  upon  the  oil, 

And  i;pon  whatever  the  earth  brings  forth, 

And  upon  man  and  upon  beast, 

And  upon  every  work  of  the  hands.' 

12.  Then  Zerubbabel  the  son  of  Shealtiel,  and  Joshua  the  son 

Jozedek  the  high  priest,  and  all  the  remainder  of  the  peo- 
ple, obeyed  the  voice  of  Jehovah  their  God,  and  the  words 
of  Haggai  the  prophet,  because  Jehovah  their  God  had  sent 

13.  him,  and  the  people  feared  before  the  face  of  Jehovah.  And 
Haggai  the  messenger  of  Jehovah,  spake  in  the  message 
of  Jehovah  to  the  people,  saying,  '  I  am  with  you,  saith 

14.  Jehovah.'  And  Jehovah  aroused  the  spirit  of  Zerubbabel 
the  son  of  Shealtiel,  prefect  of  Judah,  and  the  spirit  of 
Joshua  the  son  of  Jozedek,  the  high  priest,  and  the  spirit 
of  all  the  remainder  of  the  people,  and  they  came  and  did 

15.  work  in  the  house  of  Jehovah  of  hosts  their  God  ;  on 
the  twenty-fourth  day  of  the  sixth  month,  in  the  second 
year  of  Darius  the  king. 


Prophecy  II. — Encouragement  to  Labor. 

1.  In  the  seventh  {month),  on  the  twenty-first  day  of  the 

2.  month,  was  the  word  of  Jehovah  in  the  hand  of  Haggai 
the  prophet,  saying,  '  Speak,  I  pray  you,  to  Zerubbabel 
the  son  of  Shealtiel,  prefect  of  Judah,  and  to  Joshua  the 

3.  son  of  Jozedek,  the  high  priest,  and  to  the  remainder  of 
the  people,  saying, 

Who  is  remaining  among  you, 

Who  saw  this  house  in  its  former  splendor  ? 

And  what  do  you  see  it  now  ? 


n  A  G  G  A  I  .  45 

Is  not  such  (a  house)  as  nothing  in  your  eyes  ? 

4.  And  now  be  strong,  0  Zerubbabel,  saith  Jehovah, 

And  be  strong,  0  Joshua,  son  of  Jozedek,  the  high  priest, 
And  be  strong,  all  ye  people  of  the  land,  saith  Jehovah, 
And  work,  for  I  am  with  you,  saith  Jehovah  of  hosts. 

5.  (Tfds  is)  the  word  that  I  covenanted  with  you. 
In  your  coming  forth  out  of  Egypt, 

And  my  spirit  remains  among  you,  fear  not  ! 

6.  For  thus  saith  Jehovah  of  hosts. 

It  is  yet  only  a  little  while  and  I  will  be  shaking 

The  heavens,  and  the  earth,  and  the  sea,  and  the  dry  land. 

7.  And  I  am  about  to  shake  all  the  nations, 
And  the  beauty  of  all  the  nations  shall  come. 

And  I  will  fill  this  house  with  glory,  saith  Jehovah  of  hosts, 

8.  Mine  is  the  silver,  and  mine  is  the  gold,  saith  Jehovah  of 

hosts. 

9.  Great  shall  be  the  glor}'-  of  this  latter  house, 
Above  the  former  (house),  saith  Jehovah  of  hosts. 

And  in  this  place  will  I  give  peace,  saith  Jehovah  of  hosts. 


Prophecy  III. — Instruction  and  Encouragement. 

10.  On  the  twenty-fourth    {da^j)   of  the  ninth  {month),  in  the 

second  year  of  Darius,  was  the  word  of  Jehovah  in  the 

11.  hand  of  Haggai  the  prophet,  saying  :  thus  saith  Jehovah 

12.  of  hosts,  '  ask,  I  pray  jovl,  the  priests  concerning  the 
law,  saying.  If  a  man  carry  holy  flesh  in  the  skirt  of  his 
garment,  and  touches  with  his  skirt  bread,  or  pottage,  or 

13.  wine,  or  oil,  or  any  food,  shall  it  be  holy  ?  And  the  priests 
answered  and  said  "  No  !"  And  Haggai  said,  if  one 
polluted  by  a  dead  body  touch  any  of  these,  shall  it  be 
{thereby)  polluted  ?  And  the  priests  answered  and  said. 
"it  shall  be  polluted."' 

14.  And  Haggai  answered  and  said, 
'Thus  is  this  nation. 

And  thus  is  this  people  before  me,  saith  Jehovah, 
And  thus  is  every  work  of  their  hand, 
And  whatever  they  offer  them  is  polluted. 

15.  And  now,  I  pray  you,  lay  it  to  heart  from  this  day  and 

backward. 


46  H  A  G  G  A  I  . 

Before  the  placing  of  stone  upon  stone,  in  the  temple  of 
Jehovah. 
16.  From   the   times  when   one    came   to    a   pile    of  twenty 
(^measures) 
And  there  were  ten  : 
(Or)  came  to  a  wine-vat  to  draw  fifty  {measures from)  the 

press, 
And  there  were  twenty, 
n.  I  smote  you  with  blight,  and  with  withering,  and  with  hail. 
Even  all  the  works  of  your  hands, 
And  ye  {turned)  not  to  me,  saith  Jehovah. 

18.  Lay  it  to  heart,  I  pray  you,  from  this  day  and  upwards, 
From  the  twenty-fourth  day  of  the  ninth  {month) 

To  the  day  in  which  the  temple  was  founded. 
Lay  it  to  heart. 

1 9.  Is  the  crop  yet  in  the  granary  ? 

The  vine,  the  fig-tree,  the  pomegranate  and  the  olive  have 

not  borne  ; 
From  this  day  I  will  bless.' 


Prophecy  IV. — The  Safety  of  God's  People  amidst  the  coming  com- 
motions. 

2  :  20.  And  the  word  of  Jehovah  was   again  to  Haggai  on  the 
twenty-fourth  {day)  of  the  ninth  {month),  saying  : 

21.  Speak  to  Zerubbabel,  prefect  of  Judah,  saying, 

'  I  {ivill  soon  he)  shaking  the  heavens  and  the  earth, 

22.  And  I  will  overturn  the  throne  of  kingdoms  ; 

And  I  will  destroy  the  power  of  the  kingdoms  of  the 

nations  ; 
And  I  will  overturn  the  chariot  and  the  riders  in  it  ; 
And  there  shall  fall  the  horses  and  their  riders  ; 
A  man  by  the  sword  of  his  brother. 

23.  In  that  day,  saith  Jehovah  of  hosts, 

I  will  take  thee,  Zerubbabel,  son  of  Shealtiel,  my  servant. 

saith  Jehovah, 
And  I  will  make  thee  as  a  signet, 
For  thee  have  I  chosen,  saith  Jehovah  of  hosts. 


INTRODUCTION    TO    HAGGAI. 

Haggai  is  the  first  of  the  trio  of  prophets  that 
appeared  after  the  Babylonish  captivity.  Most  of  the 
prophets  had  been  raised  up  before  the  exile.  A  few, 
such  as  Jeremiah,  Ezekiel,  Daniel,  Habakkuk  and  Oba- 
diah,  flourished  near  or  during  the  captivity,  but  it  v^as 
left  to  Haggai,  Zechariah  and  Malachi,  to  close  up  the 
solemn  utterances  of  inspiration  to  the  ancient  Church, 
and  give  us  the  Apocalypse  of  the  Old  Testament.  This 
rearward  position  in  the  prophetic  ranks,  invests  these 
prophets  with  peculiar  interest,  and  leads  us  to  listen  to 
their  words  with  peculiar  attention.  The  last  words  of 
any  one  are  usually  listened  to  with  deep  interest,  but 
the  last  words  of  Grod  to  the  Church  before  the  Incarna- 
tion, ought  surely  have  a  peculiar  interest  to  that 
Church  in  every  period  of  its  subsequent  history.  And 
3^et,  for  some  reasons,  the  interest  that  really  belongs  to 
them  has  not  attracted  to  them  the  amount  of  study 
and  attention  that  we  would  have  anticipated.  It  is  to 
aid  in  awakening,  if  possible,  some  fresh  interest  in 
these  parting  words  of  the  spirit  of  prophecy,  that  we 
invite  attention  to  an  effort  to  unfold  some  of  their 
meaning. 

Of  Haggai  personally  we  know  but  little.     The  name 


48  H  A  G  G  A  I  . 

means  literally,  my  feast,  and  throws  no  light  on  his 
personal  history,  unless  we  suppose  with  Cocceius,  that 
it  was  given  in  anticipation  of  the  speedy  return  of  the 
people  from  their  long  exile.     The  Jews  have,  as  usual, 
a  number  of  fabulous  traditions  concerning  him,  that  he 
was  an  eminent  scholar,  an  assessor  in  the  great  syna- 
gogue under  Ezra  that  restored  the  temple  worship,  and 
settled  the  canon  of  the  Old  Testament,  &c.  ;  but  the 
tradition  that  has  received  the  most  credence   is  tliat 
recorded  by  Epiphanius,  that  he  was  born  in  Babylon 
during  the    captivity,    and   came    to   Jerusalem   when 
Cyrus  (b.  c.   536)  permitted  a  portion  of  the  Jews  to 
return  under  Zerubbabel,   2  Chron.  36  :  23  ;  Ezra  1  : 
1  ;  2:1.      The    same   writer  also  states   that  he  was 
buried  at  Jerusalem  among  the  priests,  from  which  it  is 
affirmed  that  he  was  of  the  family  of  Aaron.     There  is, 
however,  no  certain  knowledge  of  any  of  these  facts. 
We  know  only  that  he  was  a  servant  of  God,  and  more 
than  this  is  not  needful  to  us,  or  it  would  have  been 
revealed. 

The  prophecy  itself,  however,  compared  with  the  his- 
torical books,  furnishes  us  sufficient  data  for  its  inter- 
pretation. 

Sixteen  years  before  the  first  public  appearance  of 
the  prophet,  the  earliest  movement  toward  a  return  to 
Palestine  was  made  among  the  exiles  in  Babylon.  Cyrus 
in  the  first  year  of  his  exile,  b.  c.  536,  issued  an  edict 
summoning  the  Jews  to  return  to  Jerusalem  and  rebuild 
the  temple  ;  Ezra  1:1.      Accordingly  a  number  of  the 


H  A  G  G  A  I  .  49 

children  of  Judali,  Benjamin,  and  Levi,  went  up  to  the 
city  of  their  fathers  under  the  leadership  of  Zerubbabel 
and  Joshua,  the  civil  and  ecclesiastical  heads  of  the 
people.  The  work  of  rebuilding  the  temple  was  begun 
in  the  second  year  after  their  arrival,  when  the  founda- 
tions were  laid  amidst  the  shoutings  of  the  young  men 
and  the  tears  of  the  old  ;  Ezra  3  :  10 — 13,  The  work 
had  proceeded  but  a  little  distance  when  the  Samaritans 
began  to  interfere,  and  their  offers  of  assistance  being 
declined,  they  began  to  throw  obstacles  in  the  way  and 
seek  to  arrest  the  work.  During  the  life  of  Cyrus  these 
efforts  were  unavailing,  for  his  noble  heart  never 
swerved  in  its  affection  for  the  people  whose  sacred 
writings  contained  so  wonderful  a  prediction  of  him  ; 
Isa.  44  :  28  ;  45  :  1,  &c.  But  as  his  days  were  cut 
short  on  the  field  of  battle,  these  efforts  were  renewed 
under  his  successor,  Cambyses  (called  Ahasuerus  in 
Ezra  4  :  6),  and  obtained  a  suspension  of  the  work. 
On  the  ascension  of  Smerdis  the  Magian,  (called  Arta- 
xerxes  in  Ezra  4  :  7 — 23,)  it  was  an  easy  task  to  obtain 
from  so  suspicious  a  usurper  an  edict  prohibiting  the 
further  prosecution  of  the  work  of  rebuilding  the 
temple  and  city.  Thus  the  work  lay  for  nearly  four- 
teen years. 

Meanwhile,  the  first  zeal  of  the  people  had  grown 
cold.  They  found  the  land  impoverished  by  the  exile, 
and  the  task  of  rebuilding  the  temple,  for  which  they 
had  mainly  returned,  suddenly  arrested  by  the  schem- 
ings  of  their   enemies.     Discouragement  and  suspicion 


50  HAGGAI. 

began  to  creep  over  tlieir  hearts.  Scepticism  gradually 
grew  up  in  their  minds,  and  as  a  matter  of  course, 
worldliness  apd  avarice  soon  became  the  predominant 
traits  of  their  character.  Having  no  heart  for  the  work 
of  God,  they  easily  interpreted  the  obstacles  in  their 
way  as  so  many  divine  intimations  that  they  were  not 
to  engage  in  it,  and  turned  to  the  greedy  advancement 
X  of  their  own  private  affairs.  Such  was  their  condition 
at  the  death  of  Smerdis,  and  the  ascension  to  the  throne 
of  Darius  Hystaspis,  b.  .c  520.  As  the  force  of  the 
prohibitory  decree  of  Smerdis  ceased  with  his  death,  an 
effort  was  instantly  made  by  Haggai,  Zerubbabel  and 
Joshua  to  induce  the  Jews  to  resume  the  building  of 
the  temple.  Opposition  to  this  effort,  by  their  old  ene- 
mies, brought  forth  a  decree  from  Darius,  in  the  second 
year  of  his  reign,  formally  re-affirming  the  original 
edict  of  Cyrus,  and  commanding  the  energetic  prosecu- 
tion of  the  work,  which  was  accordingly  done,  and  the 
temple  completed  and  dedicated  in  the  sixth  year  of 
/  Darius,  b.  c.  516. 

It  was  to  urge  the  people  to  this  work  that  Haggai 
came  forward  as  a  prophet  of  God,  and  co-operated 
with  Zerubbabel,  the  civil  leader,  Joshua,  the  ecclesias- 
tical, and  Zechariah,  his  fellow-prophet,  who  came  for- 
ward, two  months  after  him,  to  engage  in  the  same 
great  work. 

The  prophecies  of  Haggai  are  dated  with  an  unusual 
accuracy.  The  first  was  delivered  on  the  first  day  of 
the    sixth  month   of  the  second  year    of  Darius,  b.  c. 


IIAGGAI.  51 

520,  and  the  last,  the  twenty-fourth  day  of  the  ninth 
month,  thus  extendmg  through  a  period  of  not  quite 
four  months.  Jerome,  in  his  preface  to  this  book,  notes 
the  fact  that  the  prophet  was  cotemporary  with  Tar- 
quin  the  Proud,  the  seventh  and  last  king  of  Rome. 
The  book  contains  four  distinct  prophecies.  I.  (Ch.  1) 
was  delivered  on  the  first  day  of  the  sixth  month, 
and  reproved  the  people  for  their  apathy  in  allowing 
the  temple  to  lie  in  ruins.  This  call  to  duty  was  effec- 
tual, for,  in  twenty-four  days  afterwards,  we  find  the 
people  commencing  the  work  of  rebuilding  under 
Zerubbabel.  II.  (Ch.  2  :  1—9)  was  delivered  on  the 
twenty-first  day  of  the  seventh  month,  and  designed  to 
correct  the  feelings  of  depreciation  and  discouragement 
that  some  of  the  people  had  in  comparing  the  humble 
structure  then  going  up  with  the  magnificent  fane  of 
Solomon.  As  Isaiah,  Jeremiah  and  Ezekiel  had  pre- 
dicted for  the  second  temple  a  greater  glory  than  the 
first,  some  were  doubting  whether  it  was  not  wrong  to 
proceed  with  a  house  that  was  so  much  inferior.  To 
remove  this  reason  or  pretext,  whichever  it  might  be, 
he  showed  them  wherein  this  greater  glory  v/ould  con- 
sist. III.  (Ch.  2  :  10—19)  was  delivered  on  the 
twenty-fourth  day  of  the  ninth  month,  and  removes  an 
error  under  which  they  had  been  laboring  in  regard  to 
the  efficacy  of  outward  observances,  and  promises  them 
a  blessing  if  the}^  engage  heartily  in  the  work  of 
rebuilding  the  temple.  lY.  (Ch.  2  :  20 — 23)  was  de- 
livered   on   the    same    day   with   the    preceding,    and 


52  HAGGAI. 

addressed  to  Zerubbabel,  as  the  representative  of  the 
theocratic  people. 

The  style  of  Haggai  is  adapted  to  the  nature  of  his 
various  messages.  When  he  exhorts,  it  is  with  pathos 
and  sometimes  with  tenderness  ;  when  he  reproves,  it 
is  with  burning  severity  ;  and  when  he  looks  forward  to 
the  magnificent  future,  he  kindles  into  a  poetic  fervor. 
An  intensely  theocratic  spirit  seems  to  have  glowed 
within  him  ;  a  spirit  which  combining  all  that  is  purest 
of  patriotism,  and  all  that  is  most  powerful  of  piety, 
produced  an  earnestness  of  character  as  deep  as 
could  be  developed  in  our  nature  before  the  coming  of 
"  God  manifest  in  the  flesh."' 


ANALYSIS. 

Prophecy  I. — Chapter  I. 

The  Summons  lo  Labor. 

I.  The  date  of  the  prophecy,  and  the  parties  concerned  in  its 
utterance  and  reception,  (v.  1.) 

II.  The  cavil  of  the  people  in  justification  of  their  neglect  of 
the  temple,  viz. :  that  the  time  had  not  come  to  engage  in  a  work 
requiring  so  large  an  outlay  of  time  and  money,  (v.  2.) 

III.  The  emptiness  of  this  cavil.  If  they  had  really  been  too 
poor  to  build  the  temple,  they  would  also  have  been  too  poor  to 
build  such  costly  houses  for  themselves,  (v.  3.) 

IV.  The  call  to  a  retrospection  of  their  conduct,  and  the  results 
of  that  conduct,  as  a  reason  for  changing  it,  and  engaging  in  the 
work  of  building  the  temple. 

(1.)  Their  neglect  of  God's  work  had  issued  in  evil  to  them- 
selves, (v.  6.) 

(2.)  Engaging  in  it  would  delight  and  honor  God,  (v.  1,  8.) 
(3.)  Persisting  in  their  neglect  of  it,  the  past  would  re-appear 
in  the  future,  and  the  curse  of  God  rest  tipon  all  their  possessions, 
(v.  9-11.) 

V.  The  penitence  of  the.people  for  their  past  neglect,  and  their 
determination  to  repair  it  by  instantly  beginning  to  prepare  for 
building,  (v.  12.) 

VI.  The  gracious  assurance  of  God  tliat  he  was  with  them  now 
in  their  returning  obedience,  (v.  13.) 

VII.  The  actual  resumption  of  the  work  by  the  people,  after 
making  the  necessary  preparation  of  materials,  &c.,  three  weeks 
after  the  first  call  of  the  prophet,  (v.  13,  14.) 


COMMENTARY. 


CHAPTER  I. 


In  the  second  year  of  Darius  the  day  of  the  month,  came  [the  word 
king,  in  the  sixth  mouth,  in  the  first     of  the  Lord  by  Haggai  the    prophet 

1  :  1. — "  In  the  second  year  of  Darius  the  king,  in  the  sixth 
month,  in  the  first  day  of  the  month,  was  the  word  of  Jehovah  in 
the  hand  of  Haggai,  the  prophet,  to  Zerubhabel,  son  of  Shealtiel, 
prefect  of  Judah,  and  to  Joshua,  son  of  Jozcdck,  the  high  priest, 
saying  :" — 

The  propliecy  is  dated  from  the  reign  of  Darius  the 
king  of  Persia,  because  the  overthrow  of  the  Babylonish 
empire,  by  Cyrus,  had  made  the  Medo-Persian  power 
predominant,  and  as  the  Jews  had  no  king  of  their  own 
to  date  from,  the}^  used  the  chronological  notation  of 
the  power  under  which  they  were  then  in  subjection. 
The  Darius  here  spoken  of  is  generally  agreed  by  schol- 
ars to  have  been  Darius  Hystaspis.  Darius  being  a 
common  name  to  the  rulers  of  Persia,  as  Pharaoh  was 
to  those  of  Egypt,  and  Ceesar  to  those  of  Pvome,  other 
kings  have  been  suggested  as  the  one  here  alluded  to, 
but  the  overwhelming  preponderance  of  authority  is  on 
the  side  of  the  opinion  above  stated.  The  month  here 
named  is  not  the  month  of  the  king's  reign,  as  might  be 
supposed  from  the  adoption  of  that  date,  but  the  month 


HAGGAI. —  CHAPTER    I.  55 

unto  Zerubbabol  the  son  of  Shcalticl,  son  of  Josedcch,  the  high  priest,  say- 
g-overnor  of  Judah,  and  to  Joshua  the     ing — 

of  the  Hebrew  year.  We  have  retained  the  name  Je- 
hovali,  instead  of  rendering  it  Lord,  because  the  sacred 
writers  make  a  marked  distinction  between  this  name 
of  God  and  every  other,  and  a  distinction  that  ought 
not  to  be  concealed  in  the  translation.  It  is  his  cove- 
nant title,  embodying  in  its  structure  the  unchangeable- 
ness  of  his  existence  as  the  guarantee  of  his  faithfulness 
to  his  people.  See  Exodus  6  :  3. — "In  the  hand"  is  a 
Hebraism  for  "by,"  which  we  have  retained  as  marking 
the  purely  ministerial  character  of  the  prophet  in  de- 
livering the  message  given  to  him.  It  appears  in  the 
New  Testament  in  Acts  7  :  35  ;  Gal.  3  :  19.  Zerub- 
babel  in  Ezra  1  :  8  ;  5  :  14,  &c.,  is  called  Sheshbazzar,  as 
appears  from  Ezra  5:16,  where  the  same  work  is  re- 
ferred to  Sheshbazzar  that  in  chap.  3  :  8  is  ascribed  to 
to  Zerubbabel.  Sheshbazzar  was  probably  his  Chaldean 
name,  just  as  Daniel  was  called  Belteshazzar,  (Dan.  1  :  7.) 
The  etymology  of  his  Hebrew  name  is  probably  "  One 
born  in  Bab3don."  He  is  called  here  and  elsewhere  the 
son  of  Shealtiel,  but  from  1  Chron.  3  :  18,  19, it  appears 
that  he  was  the  son  of  Pediah,  and  that  Shealtiel  (or 
Salathiel,  as  he  is  there  called)  was  his  uncle.  The  proba- 
bility is,  that  owing  to  the  death  of  his  father,  or  for  some 
other  reason,  he  was  adopted  by  his  uncle,  and  com- 
monly known  in  after  life  by  the  name  of  his  adopted, 
rather  than  of  his  natural,  father.  Hence  he  is  reckoned 
in  the  genealogies  of  the  New  Testament  as  the  son  of 


56  HAGGAI. CHAPTER    I. 

2  Tims  spcaketh  the  Loed  of  hosts,  not  come,  The  time  that  the  Lord's 
saying,  This  people  say,  The  time  is     house  should  be  built. 

Salathiel  or  Shealtiel,  (Matt.  1:12;  Luke  3  :  27.)  The 
LXX,  instead  of  "  the  prefect  of  Judah,"  have  "  of  the 
tribe  of  Judah,"  not  only  here,  but  where  the  same 
phrase  occurs  in  v.  14,  and  2  :  22.  Joshua  (Heb.  Je- 
hoshua)  is  called  Jeshua  in  Ezra  2  :  2,  kc.  ;  and  Jozedek, 
is  called  Jehozadak  in  1  Chron.  6  :  15,  (5  :  41,)  where 
it  appears  that  he  was  one  of  those  caried  into  exile  by 
Nebuchadnezzar.  The  two  leaders  of  the  people  are 
addressed  as  the  organs  and  representatives  of  the  peo- 
ple themselves. 

V.  2.  "Thus  speaketh  Jehovah  of  hosts,  saying  :  'This  people! 
they  say,  the  time  has  not  come,  the  time  for  the  house  of  Jeho- 
vah to  be  built.' " 

The  name  "  Jehovah  of  hosts"  indica,tes  universal  do- 
minion of  God,  over  all  ranks  of  being  in  heaven  and 
earth.  There  is  something  contemptuous  in  the  abrupt 
expression,  "  this  people  !"  The  demonstrative  pronoun 
here  seems  to  have  the  force  of  the  Greek  ovrog  and  the 
Latin  iste,  as  it  has  in  Ex.  32  : 1,  &c.,  and  gives  a  most 
emphatic  exordium  to  the  indignant  reproof  that  was 
about  to  follow.  There  is  a  grammatical  difficulty  here 
in  the  construction  of  the  verb  "come,"  which  is  an 
infinitive.  It  may  be  taken  here  as  the  emphatic  infini- 
tive, with  the  finite  form  omitted,  as  we  have  in  the  in- 
finitives of  V.  6.  The  general  sense  is  plain.  It  is  the 
plea  of  the  people  for  neglecting  the  temple,  because 
this  work  of  rebuilding  had  been  arrested.     But  this 


HAGGAI. CHAPTER     I.  67 

3  Tlien  came  the  word  of  the  Lord     in  your  ceiled  liouses,  and  this  liouse 
by  Haggai  tlie  prophet,  saying,  lie  waste  ? 

4  Is  it  time  for  you,  0  ye,  to  dwell 


plea  was  indefensible.  The  edict  of  Smerdis  had  not 
formally  prohibited  the  erection  of  the  temple,  but  only 
of  the  walls  of  the  city.  (Ezra  4  :  12—21.)  It  is  true 
that  the  temple  was  a  part  of  the  wall  ;  and  on  this 
pretext  the  enemies  of  the  Jews  had  arrested  the  work  ; 
but  it  was  a  perversion  of  the  terms  of  the  edict,  which 
forbade  fortifications  and  not  buildings  for  sacred  pur- 
poses. But  as  these  enemies  had  the  power,  they  used 
it  to  accomplish  their  own  ends,  and  as  the  zeal  of  the 
people  began  to  cool  there  was  no  persevering  disposi- 
tion to  resist  this  interpretation  of  the  edict.  But  after 
the  death  of  Smerdis,  the  edict  ceased  to  be  binding, 
and  it  was  the  duty  of  the  people  to  begin  the  work 
that  had  been  so  long  suspended.  It  would  seem  that 
the  propriety  of  doing  so  had  been  mooted,  but  the 
people,  who  had  grown  cold  in  the  service  of  Grod,  were 
disposed  to  put  it  off  to  a  more  convenient  season.  And 
as  is  usual  in  such  cases  they  sought  to  bolster  up  this 
suggestion  of  avarice  and  unbelief  by  magnifying  the 
difficulties  in  the  way.  As  this  work  was  a  very  great 
one,  requiring  large  means,  and  they  were  compara- 
tively poor,  they  pretended  that  then  was  not  the  time 
to  begin  such  a  work  ;  they  must  wait  until  their  ability  to 
do  it  properly  was  increased.  They  could  thus  veil  their 
apathy  in  the  service  of  God  under  the  pretext  of  great 
respect  for  the  work  to  which  they  were  summoned,  and 


58  HAGGAI.  —  CHAPTER    I. 

5  Now  therefore,  thus  saith  the  Lord  6  Ye  have  sown  much,  and  bring  in 
of  hosts  ;  Consider  your  ways.  little  ;  ye  eat,  but  ye  have  not  enough; 

SO  establish,  for  a  time,  a  sort  of  truce  between  con- 
science and  covetousness.  But  this  truce  was  soon 
broken,  and  this  veil  torn  off  by  the  unsparing  hands  of 
the  stern  prophet. 

V.  3,  4.  "And  the  word  of  Jehovah  was  in  the  hand  of  Haggai 
the  prophet,  saying  :  'Is  it  the  time  for  you,  you!  to  dwell  in 
covered  houses,  and  this  house  to  lie  desolate  ?'  " 

This  is  the  answer  to  the  plea  that  it  was  not  the  time 
to  begin  God's  house,  because  they  were  so  poor.  If  they 
were  too  poor  to  build  God's  house,  they  were  too  poor 
to  build  their  own.  But  as  they  had  not  been  prevent- 
ed by  this  plea  from  building  for  themselves,  it  was  no 
justification  of  their  refusal  to  build  for  God.  Hence 
the  prophet  sweeps  aw^ay  this  pretext  with  an  indignant 
outburst  of  vehement  interrogation.  "  If  it  is  not  the  time 
for  God's  work  to  be  done,  is  it  the  time  for  yours  ?  If 
you  are  so  poor  as  to  be  unable  to  build  his  house,  are 
you  not  too  poor  to  build  your  own  ?  Does  not  your 
lavish  expenditure  on  your  own  dwellings  brand  this  pre- 
text with  hypocrisy  and  falsehood  ?"  The  repetition  of 
"  yoz/,"  is  taken  vocatively  in  our  English  version.  The 
LXX  and  Vulgate  do  not  notice  it.  We  have  taken  it 
simply  as  an  emphatic  repetition  of  the  pronoun,  which 
is  the  common  significance  of  this  grammatical  form. 
(See  Nordheimer,  §  865,  3,  a,  for  other  examples  of  this 
•construction.)  The  repetition  is  simply  designed  to 
make  more  emphatic  the  antithesis  between  the  people 


HAGGAI.  —  CHAPTER     I.  69 

}'e  drink,  but  yc  are  not  filled  with     warm;  and  he  that  earneth  wages  oarn- 
drink  ;  ye  clothe  you,  but  there  is  none     cth  wagcsi  (o put  il  into  a  bag  with  holes. 

and  God  ;  and,  therefore,  more  atrocious  the  preference 
that  they  gave  to  themselves,  and  also  to  express  some- 
thing of  indignant  scorn.  We  have  rendered  fi^^a^BO^  cov- 
ered^  rather  than  ceiled^  because  it  seems  to  refer  to  dif- 
ferent kinds  of  ornamental  and  useful  work  about  a 
house  on  the  walls  as  well  as  on  the  roof,  making  it  not 
only  comfortable  but  also  elegant,  and  placing  these 
stately  mansions  in  disgraceful  contrast  with  the  un- 
roofed, unwalled  foundations  of  that  house  that  ought  to 
have  been  the  noblest  in  the  city.  The  LXX  has  it 
'^  vaulted-roofed^^''  the  Vulgate  ''panel-ceiled,^''  and  the 
Chaldee,  "covered  with  cedar  boards."  Henderson 
translates  it  "wainscoted."  The  general  ideals  that  of 
a  house  covered  in,  and  finished  in  an  elegant  manner, 
with  covered  wainscots,  walls  and  ceilings. 

V.  5,  6.  "  And  now,  saith  Jehovah  of  hosts,  'Direct  your  hearts  to 
your  ways:  ye  have  sown  much,  and  been  bringing-  in  but  little; 
ye  have  been  eating,  but  not  to  being  satisfied^  ye  have  been 
drinking,  but  not  to  being  filled;  ye  have  been  putting  on  clothes, 
but  not  to  being  warmed;  and  he  who  gathers  wages,  gathers 
wages  into  a  purse  with  holes.'  " 

"  To  direct  the  heart,"  is  to  ponder  earnestly.  The 
general  meaning  of  the  passage  is,  "  examine  and  see 
whether  you  have  gained  any  thing  by  trying  to  over- 
reach God,  in  this  way.  Have  you  not  lost?  You 
have  labored,  but  with  little  result ;  j'our  food  and 
drink  have  not  been  sufficient  to  satisfy  hunger 
and  thirst ;  your  clothes  not  sufficient  to  warm  you  ; 


60  HAGGAI. CHAPTER     I. 

7  ^  Thus  saith  the  Lord  of  hosts  ;  wood,  and  build  the  house ;  and  I  will 
Consider  your  ways.  take  pleasure  in  it,  and  I  will  be  glori- 

8  Go  up  to  the  mountain,  and  bring     fied,  saith  the  Lord. 

and  3^oiir  wages  consumed  so  rapidly  for  the  necessaries 
■of  life,  that  in  the  words  of  the  proverb,  they  have  been 
put  in  a  purse  with  holes."  The  verbs  here  used  are  in- 
finitives, and  have  a  finite  form  of  the  verb  understood. 
The  use  of  the  infinitive  indicates  that  the  action  had 
been  going  on  for  some  time.  (Nordheimer,  §  1020, 1,  a.) 
The  finite  verb  is  omitted  in  Ezek.  1  :14,  where  the 
idea  of  continuance  also  is  conveyed.  The  general  idea 
is  that  a  careful  examination  of  the  past  would  show, 
that  instead  of  cheating  God,  they  had  only  been  cheat- 
ing themselves. 

V.  1,  8.  "  Thus  saith  Jehovah  of  hosts,  '  Du'ect  your  hearts  to 
your  ways.  Go  up  to  the  mountain,  and  bring  timber,  and  build 
the  house,  and  I  will  be  honored,  saith  Jehovah.'  " 

Some  think  the  mountain  here  meant  was  Moriah, 
but  this  would  be  an  unusual  mode  of  expressing  it,  and 
moreover  the  reason  given  is  inconsistent  with  this  view  ; 
there  was  no  timber  growing  on  Moriah.  Most  inter- 
preters understand  by  the  mountain,  Lebanon,  from 
which  the  cedar  for  the  first  temple  was  brought,  and 
indeed  the  cedar  for  this  temple.  But  it  seems  un- 
necessary to  restrict  the  phrase  to  one  mountain,  any 
more  than  to  restrict  the  material  they  were  to  collect 
to  the  one  kind  mentioned,  i.  e.  timber.  As  it  was  a 
general  command  to  collect  material  of  all  kinds,  so  "  to 
go  to  the  mountain"  seems  rather  to  be  an  indefinite 


HAGGAI. CHAPTER    I.  61 

9  Ye  looked  for  much,  and  lo,  it  the  Lokd  of  hosts.  Because  of  mine 
came  to  little  ;  and  when  ye  brought  it  house  that  is  waste,  and  ye  run  every 
liome,  I  did  blow  upon  it.    Why  ?  saitli     man  unto  his  own  house. 

phrase,  like  "  going  to  the  forest ;"  meaning  not  any- 
particular  mountain,  but  any  mountain  where  timber 
was  to  be  obtained,  and  is  probably  a  collective  singular, 
referring  to  mountains  indefinitely.  It  is  very  likely 
that  after  the  seventy  years'  captivity  the  mountains 
would  be  covered  with  a  very  dense  growth  of  trees, 
making  it  easy  to  obtain  wood  for  building  purposes. 
■'It"  refers  to  the  temple,  and  not  to  the  act  of  obe- 
dience in  building  it.  That  is  referred  to  partly  in  the 
words  "  (thus  acting),  I  will  be  honored,"  i.  e.  my  name 
glorified.  The  prophet  thus  sets  forth  the  duty  of  obe- 
dience, and  the  results  of  that  obedience  as  motives  to 
it,  viz. :  that  thereby  God  would  be  pleased,  and  his 
great  name  glorified  ;  the  highest  motives  that  can  ac- 
tuate a  pious  heart.  He  then  suggests  additional  mo- 
tives from  the  results  of  disobedience,  in  the  next  verse. 

V.  9.    "  '  Ye  looked  for  mucli,  and  behold  {it  came)  to  little,  and 
ye  brought  it  home,  and  I  blew  upon  it.     Wherefore  ?'  saith  Je- 
•hovah  of  hosts.     '  Because  of  my  house  which  is  desolate,  and  ye 
are  running  every  man  to  his  own  house.'  " 

The  verb  ™?  with  i»  means  properly  to  turn  toward 
anything  for  the  purpose  of  looking  at  it,  and  the  in- 
finitive is  here  used  for  the  same  reason  that  it  is  used 
in  V.  6  (which  see),  to  indicate  a  continued  action.  (For 
the  syntax  of  the  preposition  "l"  see  Nordheimer, 
§  1042,  II.  2.)  The  same  idiom  appears  in  the  New 
Testament  in  the  phrase  "  to  one  flesh"  (Matt.  19  :  5  ; 


62  HAGGAI. — CHAPTER    I. 

10  Tlierefore,  the  hecaven  over  you  is  upon  the  corn,  and  upon  the  new  wine, 
stayed  from  dew,  and  the  earth  is  stay-  and  upon  the  oil,  and  upon  that  which 
ed/roOT  her  fruit.  the  ground  bringeth  forth,  and  upon 

11  And  I  called  for  a  drought  upon  men,  and  upon  cattle,  and  upon  all  the 
the  land,  and  upon  the  mountains,  and  labour  of  the  hands. 

Eph.  5  :  31).  It  designates  that  into  which  any  thing  is 
converted.  To  blow  on  a  thing,  is  to  scatter  it  and  car- 
ry it  away.  To  run  to  their  own  houses,  is  an  idiomatic 
expression  for  devoting  attention  to  them.  The  same 
idiom  appears  in  Prov.  1:16;  Ps.  119  :  32.  Indeed,  we 
have  it  substantially  in  our  own  language,  when  we 
speak  of  people  running  after  any  person  or  thing. 
The  general  meaning  is,  that  their  previous  adversity 
was  the  result  of  their  neglect  of  God's  work,  and  if 
they  would  avoid  the  adversity,  they  must  cease  to  be 
guilty  of  the  neglect.  This  was  then  an  additional  mo- 
tive to  enforce  the  summons  to  labor. 

V.  10.  "  '  Wherefore  the  heavens  above  you  refrained  from  deAv, 
and  the  earth  refrained  its  increase.'  " 

By  a  bold  personification,  the  heavens  and  the  earth 

are  here  represented  as  refusing  to  grant  their  grateful 

gifts  to  a  people  so  forgetful  of  the  hand  that  made  them 

both.     It  is  as  if  they,  all  inanimate  as  they  are,  were 

more  mindful  of  Jehovah  than  his  own  favored  people. 

V.  11.  "  '  And  I  called  for  drought  upon  the  earth,  and  upon  the 
mountains,  and  upon  the  corn,  and  upon  the  new  wine,  and  upon 
the  oil,  and  upon  whatever  the  earth  brings  forth,  and  upon  man 
and  upon  beast,  and  upon  every  work  of  the  hands.'  " 

This  verse  enumerates,  in  detail,  the  curse  that  is 
mentioned  in  v.  10,  and  brings  to  view  the  hand  of  God 
above  and  behind  the  material  agents.     The  blind  idola- 


H  A  G  G  A  I  . CHAPTER     1 .  63 

12  ^  Tlien  Zcriibbiibel  the  son  of  nant  of  the  people,  obeyed  the  voice  of 
Shealtiel,  and  Joshua  the  son  of  Jose-  the  Loud  their  God,  and  the  words  of 
dech,  the  high  priest,  witli  all  the  rem-     Haggai  the  prophet,  as  the  Loud  their 

try  of  nature  that  now  prevails,  and  the  worship  of  laws, 
that  has  so  much  supplanted  the  worship  of  the  law- 
giver, was  wholly  unknown  to  the  sacred  writers.  Be- 
hind the  mighty  organism  they  recognized  the  mightier 
hand  that  created  and  wields  it  at  his  will.  And  the 
poetry  of  the  thought,  in  verse  10,  is  retained,  whilst 
its  piety  is  exalted.  God  is  represented  as  calling 
for  these  material  agencies,  and  they  as  running  swiftly 
to  do  his  bidding,  and  writing  in  withered  fields  and 
blackened  forests  those  words  of  warning  that  were 
uttered  before  by  the  mouth  of  his  prophets.  There  is 
also  a  fine  and  striking  contrast  between  the  prompt  and 
perfect  obedience  of  these  material  agencies,  and  the 
sloth  and  disobedience  of  those  into  whom  God  had 
breathed  a  living  soul.  There  is  an  alliteration  in  the 
original  that  we  cannot  transfer.  The  crime  of  the 
people  was  that  they  left  the  house  of  God  desolate 
i^^K^),  their  punishment  was  that  their  land  was  left  to 
drought  (S'^n). 

V.  12.  "  Then  Zerubbabel  the  son  of  Shealtiel,  and  Joshua  the 
son  of  Jozedek,  the  high  priest,  and  all  the  remainder  of  the  peo- 
ple, obeyed  the  voice  of  Jehovah  their  God,  and  the  words  oi' 
Hag-gai  the  prophet,  because  Jehovah  their  God  had  sent  him  ; 
and  the  people  feared  before  the  face  of  Jehovah." 

This  verse  describes  the  good  effect  that  this  solemn 
call  to  duty  produced.  They  recognized  the  voice  of 
God  in  Haggai,  listened  to  him  as  a  messenger  from  Him, 


64  HAGGAI. CHAPTER     I. 

God  head  sent  him,  and  the  people  did  messenger,  in  the  Lord's  message  im- 
fcar  before  the  Lord.  to  the  people,  saying,  I  am  with  you, 

13  Then  spake   Haggai   the  Lord's     saith  the  Lokd. 

and  moved  by  a  holy  fear,  immediately  resmned  the 
long  suspended  work  of  the  temple.  "The  remainder 
of  the  people"  was  not,  as  it  would  at  first  sight  seem, 
the  remainder  of  the  people  after  Zerubbabel  and  Joshua 
were  enumerated,  but  a  general  title  for  the  whole 
colony.     (See  Zech.  8:6.) 

V.  13.  "And  Haggai  the  messenger  of  Jehovali,  spake  in  the 
message  of  Jehovah  to  the  people,  saying,  '  I  am  with  you,  saith 
Jehovah.' " 

"  In  the  message  of  Jehovah,"  means  in  his  official 
capacity  as  a  messenger  or  ambassador  of  Jehovah,  with 
the  authority  of  him  in  whose  name  he  spake.  There 
is  something  very  beautiful  in  the  sudden  change  of  tone 
manifest  in  the  message  of  God.  The  people  had  not 
yet  begun  to  work,  but  as  soon  as  they  showed  a  dispo- 
sition to  do  so,  the  stern  and  reproving  tone  of  God  is 
changed  for  one  of  the  most  exquisite  tenderness.  It 
is  as  if  he  hastened  to  forget  their  former  unfaithfulness, 
and  to  assure  them  that,  in  spite  of  it  all,  he  was  not 
only  willing  to  be  with  them,  but  actually  was  with 
them  as  soon  as  their  hearts  turned  towards  him.  This 
presence  of  God  is  regarded  rightly  as  being  the  high- 
est blessing  that  could  be  bestowed  on  them,  and  the 
surest  guarantee  of  success.  They  had  the  same  jealous 
enemies  yet  around  them  that  had  arrested  the  work 
before,  but  God  assures  them  that  now  he  was  with 


H  A  G  G  A  I  . C  II  A  P  T  E  R    I  .  65 

14  And  the  Lord  stirred  up  the  ppir-  Joshua  the  son  of  Josedoch,  the  hig^h 
it  of  Zcrubbabel  the  son  of  Shealtiel,  priest,  and  the  spirit  of  all  the  reni- 
governor  of  Juduh,   and  the  spirit  of     uant  of  the  people  ;  and   they   came 

them,  and  nothing  should  be  allowed  again  to  hinder 
the  work. 

V.  14,  15.  "  And  Jehovah  aroused  the  spirit  of  Zenibbabel  the 
son  of  Shealtiel,  prefect  of  Judah,  and  the  spirit  of  Joshua  the  son 
of  Jozedek,'the  high  priest,  and  the  spirit  of  all  the  remainder  of 
the  people,  and  they  came  and  did  work  in  the  house  of  Jehovah  of 
hosts  their  God  :  in  the  twenty-fourth  day  of  the  sixth  month,  in 
the  second  year  of  Darius  the  king." 

It  will  be  seen,  by  comparing  this  date  with  that  of  v. 
1,  that,  three  weeks  after  the  first  summons  to  work,  the 
people  were  actually  engaged  on  the  walls  of  the  tem- 
ple. This  interval  was  probably  spent  in  collecting 
materials,  clearing  away  rubbish,  and  preparing  for  the 
vigorous  prosecution  of  the  work.  TJie  LXX,  Yulgate, 
and  other  authorities,  connect  v.  15  with  ch.  2,  but 
with  obvious  impropriety.  It  is  plainly  designed  to 
give  the  date  of  the  beginning  of  the  building,  and  to 
show  the  prompt  obedience  that  the  people  gave  to  the 
summons  of  the  prophet. 

PRACTICAL    INFERENCES. 

(1.)  Men  are  always  prone  to  put  religion  off  with 
scraps  and  leavings,  and  serve  God  with  what  costs 
them  nothing.  In  the  outward  things  of  religion  they 
are  much  more  disposed  to  work  for  themselves  than 
for  Grod  ;  and  if  they  have  time  that  cannot  be  other- 
wise used,  or  funds  that  are  not  very  current,  to  give 
them  to  the  treasury  of  the  Lord,  and  if  any  larger  ex- 


66  HAGGAI. CHAPTER     I. 

find  did  work  in  the  house  of  the  Lord  the  sixth  month,  in  the  second  year  of 
of  hosts,  their  God,  Dcarius  the  king. 

15  In  the  four  and  twentietli  day  of 

pencliture  of  either  is  urged,  to  plead  that  "the  time 
has  not  come"  to  do  this  work.  In  the  inward  things 
of  rehgion  the  same  spirit  is  shown.  The  young,  the 
middle  aged  and  the  old,  all  alike  procrastinate  the 
great  work,  on  the  plea  that  "  the  time  is  not  come," 
the  convenient  season  that,  like  the  horizon,  recedes  as 
we  advance,  (v,  2.) 

(2.)  Our  expenditures  on  ourselves,  whilst  we  pretend 
to  have  nothing  for  Grod,  will  bear  emphatic  and  fearful 
testimony  against  us.  The  carved  ceilings  and  costly 
ornaments  will  have  a  tongue  in  the  day  of  judgment, 
(v.  4.) 

(3.)  JS'o  man  ever  gains  anything  by  trying  to  cheat 
God.  He  makes  a  fool's  bargain,  bartering  a  real  good 
for  a  perishing  bauble,  and  losing  at  last  ev^n  what  he 
gained,  (v.  6.) 

(4.)  A  careful  pondering  of  God's  dealings  with  us, 
will  often  indicate  to  us  God's  will  regarding  us.  The 
events  of  life  are  the  hieroglyphics  in  which  God  records 
his  feelings  toward  us,  the  T^ey  to  which  is  found  in  the 
Bible,  (v.  6.) 

(5.)  Obedience  to  God  is  an  advancement  of  his 
glory,  (v.  8.) 

(6.)  Disobedience  to  God  will  often,  even  in  this  life, 
issue  in  disappointment  and  disaster,  (v.  9,  10.) 

(7.)  God   has   not   abandoned  the  universe  to  the 


HAGGAI.  —  CHAPTER     I.  67 

sightless  action  of  general  laws,  but  is  so  related  to  that 
universe  as  to  be  able  to  direct  its  laws  to  the  fulfilment 
of  his  purposes,  whether  in  rewarding  the  good,  punish- 
ing the  evil,  or  answering  prayer,  without  deranging  or 
destroying  the  normal  action  of  those  laws  themselves, 

(v.  11.) 

(8.)  True  religion  manifests  itself  in  fearing  the  Lord 
and  in  obeying  the  voice  of  his  servant,  (v.  12.) 

(9.)  The  presence  of  God  with  a  man  is  the  best 
blessing  he  can  receive,  for  it  includes  everything  else, 
(v.  13.) 

(10.)  God  is  waiting  to  be  gracious,  and  will  meet 
the  returning  wanderer,  even  before  his  hand  has  begun 
the  actual  work  of  his  service,  (v.  13.) 

(11.)  Every  good  impulse,  or  reviving  of  religion  in 
the  hearts  of  men,  is  produced  by  the  direct  power  of 
God,  through  the  Holy  Spirit,  (v.  14.) 

(12.)  Obedience  to  the  commands  of  God  wdll  always 
end  in  a  blessing,  whilst  disobedience  wiU  always  end  in 
a  curse,  if  not  in  time,  surely  in  eternity. 


Prophecy  II. — Chapter  II  :  1 — 9. 

Encouragement  to  Labor. 

ANALYSIS. 

I.  Date  of  the  prophecy,  and  persons  addressed,  (v.  1,  2.) 

II.  Discouragement  of  some  because  of  the  inferiority  of  this 
temple  to  that  of  Solomon,  (v.  3.) 

III.  Encouragement  to  persevei'C  in  spite  of  this  outward  infe- 
riority^, because  (1)  God  was  with  them  (v.  4)  ;  (2)  his  covenant 
was  yet  in  full  force  ;  (3)  his  Spirit  was  still  with  them  (v.  5)  ; 
(4)  this  house  was  to  have  a  higher  honor  than  its  predecessor  in 
being  connected  with  the  magnificent  unfoldings  of  the  kingdom 
of  Messiah,  the  coming  of  which  was  to  be  attended  with  great 
convulsions  (v.  6)  ;  but  the  result  of  which  should  be  the  homage 
of  the  heathen,  and  a  richer  adornment  than  gold  and  silver, 
(which  God  could  easily  give  it,  did  he  think  it  needful,  since  it 
all  belongs  to  him,  v.  8  ;)  a  glory  above  the  glitter  of  all  exter- 
nal splendor,  even  a  glory  to  God  in  the  highest,  and  on  earth 
peace  and  good  will  to  men  (v.  9).  Hence,  as  the  glory  of  the 
dispensation  with  which  this  temple  was  to  be  connected  was  not 
a  mere  material  splendor,  but  a  far  higlier  and  nobler  majesty, 
the  absence  of  this  material  splendor  now,  should  not  discourage 
them  in  the  work  of  building. 


CHAPTER    II. 

1  In  the  seventh  month,  m  the  one  of  Shealtiel,  governor  of  Judah,  and 
and  twentieth  daij  of  the  month,  came  to  Joshua  the  son  of  Josedech  the  high 
tlie  word  of  tlie  Lord  by  tlie  prophet  priest,  and  to  the  residue  of  the  people, 
Haggai,  saying,  saying, 

2  Spealv  now  to  Zerubbahel  the  son         3  Wlio  is  left  among  you  that  saw 

Ch.  2  :  1—3. — "In  the  seventh  (month),  in  the  twenty-first  day 
of  the  month,  was  the  word  of  Jehovah  in  the  hand  of  Haggai  the 
prophet,  saying  :  Speak,  I  pray  you,  to  Zerubbahel  the  son  of 
Shealtiel,  prefect  of  Judah,  and  to  Joshua  the  son  of  Jozedek,  the 
high  priest,  and  to  the  remainder  of  the  people,  saying,  who  is 
remaining  among  you  who  saw  this  house  in  its  former  splendor? 
And  what  do  you  see  it  nov^^  ?  Is  not  such  (a  house)  as  nothing 
in  your  eyes  ?" 

The  Jews  were  accustomed  to  say  that  there  were 
five  things  in  the  first  temple  that  were  wanting  in  the 
second  :  (1)  the  sacred  fire  ;  (2)  the  shekinah  ;  (3)  the 
ark  and  cherubim  ;  (4)  the  urim  and  thummim  ;  (5)  the 
spirit  of  prophecy.  Besides  these  things,  it  was  greatly 
inferior  in  external  splendor.  Hence  when  the  old  men, 
who  had  seen  that  imperial  structure  in  all  its  magnifi- 
cence, saw  the  humble  building  that  was  to  take  its 
place,  thfey  wept  at  the  mournful  contrast,  and  the 
foundations  of  the  new  temple  were  greeted  with 
mingled  sounds  of  joy  and  sorrow,  (Ezra  3:12,  13.) 
These   old  men,  with  the  natural  despondency  of  the 


70  H  A  G  G  A  I  . CHAPTER     II. 

this  house  in  Iier  first  glory  ?  and  how  4  Yet  now  be  strong,  0  Zerubbabel, 
do  you  see  it  now  ?  is  it  not  in  your  eyes  saith  the  Lor.n  ;  and  be  strong,  0 
in  comparison  of  it  as  nothing  ?  Josliua,  son  ofJosedech,theliigh  priest ; 

laudatores  temporis  acfi,  would  suggest  their  doubts  and 
fears  to  the  younger  and  more  ardent  spirits  that  were 
engaged  in  the  work.  They  would  say,  "  Did  not  Isaiah, 
Jeremiah  and  Ezekiel  declare  that  the  new  temple 
would  surpass  the  old  in  glory  ?  But  is  it  not  evident- 
ly inferior  to  it?  What  does  this  mean?  Ought  we 
thus  to  contradict  the  words  of  the  prophets  ?  May 
not  we  for  our  sins  be  forbidden  to  build  this  temple,  as 
David  was  to  build  the  preceding  one  ?  May  not  this 
want  of  means  to  equal  the  first  temple  be  an  intima- 
tion from  God  tliat  we  ought  to  wait  for  a  worthier 
generation  to  engage  in  this  work  ?"  Such  queries,  sug- 
gested by  the  aged,  whose  counsels  were  always  respected 
by  the  young,  and  whose  inability  to  labor  left  them  leisure 
for  such  mournful  musings,  were  well  calculated  to  weak- 
en and  dishearten  the  laborers.  Hence,  about  a  month 
after  the  work  was  begun,  the  prophet  found  it  was  ne- 
cessary to  counteract  this  discouraging  feeling,  and  show 
the  people  wherein  the  true  glory  of  this  temple  was  to 
consist.  Hence  he  comes  forward  to  meet  this  feeling, 
often  silently  entertained  where  it  was  not  openl}^  ex- 
pressed, and,  as  in  the  first  prophecy,  he  begins  by  an- 
nouncing to  them  their  thoughts  and  words,,  which  he 
meant  to  correct. 

V.  4,  5.  "  And  now  be  strong-,  0  Zerubbabel,  saith  Jehovah,  and 
be  strong-,  0  Joshua,  son  of  Jozedek,  the  high  priest,  and  be 
strong  all  ye  people  of  tlie  land,  saith  Jehovah,  and  work  ;  for  I 


H  A  G  G  A  I  . CHAPTER     II.  71 

and  be  strong,  all  ye  people  of  the  land,  nanted  with  you  when  yc  came  out  of 

saith  the  Lord,  and  work :  for  I  am  Egypt,  so  my  Spirit  remaincth  among 

with  yoii,  saith  the  Lord  of  hosts  :  you  :  fear  ye  not. 
5  According  to  the  word  that  I  cove - 

iim  with  you,  saith  Jehovah  of  hosts.  {Thin  is)  the  word  that  I 
covenanted  with  you  in  your  coming  forth  out  of  Egypt,  and  my 
Spirit  remains  among  j'ou  ;  fear  not." 

These  verses  contain  the  call  to  persevering  energy  in 
working  for  God,  and  the  reasons  for  it :  (1)  the  cove- 
nant that  God  had  made  with  them,  in  the  past,  and 
(2)  the  abiding  of  His  Spirit  with  them  in  the  present. 
As  this  covenant  had  never  been  repealed,  to  despair  of 
God's  blessing  when  obeying  his  command,  was  to  give 
God  the  lie.  And  as  this  Spirit  was  the  source  of  all 
strength,  its  continued  abiding  among  them  was  a  cer- 
tain pledge  of  success.  Y.  5  presents  some  grammatical 
difficulty  in  determining  the  exact  construction  of  "the 
word."  The  most  probable  opinion  is  that  ^^  here  is 
used  as  designating  the  object  of  the  verb  covenant 
(Heb.  cut.),  and  that  the  whole  verse  is  an  expansion 
of  the  phrase,  "  I  am  with  you."  (See  ]S"ordheiiner, 
§  676  ;  §  831f  5,  a.)  "I  am  with  you,  for  I  promised 
to  be  with  you  at  the  exodus  from  Egypt,  (Ex.  19  :5,  6  ; 
34:10,  11,)  and  that  promise  has  never  been  broken, 
even  in  your  times  of  adversity,  for  my  Spirit  is  still 
with  you."  Cocceius  finds  in  this  verse,  the  Trinity  ;  the 
Father  speaking  of  the  Word  and  the  Spirit ;  but  there 
is  no  reason  for  believing  that  "  the  word,"  here  means 
anything  more  than  the  covenant  formula  by  which  God 
declared  the  Jews  to  be  his  own  peculiar  people. 


72  HAGGAI. CHAPTER     II. 

6  For  thus  saitli  the  Lord  of  hosts  ;  will  shake  the  heavens  and  the  earth, 
Yet  once,   it  is  a  little  while,    and  I     and  the  sea  and  the  dry  hmd ; 

V.  6.  "  For  thus  saith  Jehovah  of  hosts,  it  is  yet  only  a  little 
while,  and  I  will  be  shaking  the  heavens,  and  the  earth,  and  the 
sea,  and  the  dry  land." 

The  first  question,  as  to  this  verse,  is  the  meaning  of 
"yet  only  a  httle  while."  The  difficulty  has  been  caused 
by  the  translation  of  !ntii«!  as  "  o^zce,"  and  the  use  of  it  in 
Heb.  12  :26  ;  "  Now  this  word  '  yet  once  more,'  "  as  if 
it  referred  to  a  single  shaking,  and  laid  stress  on  the  fact 
that  it  was  to  be  but  once.  That  this  is  not  the  mean- 
ing of  the  passage  in  Hebrews,  we  will  presently  show, 
and  that  it  is  not  the  necessary  force  of  the  terms  here, 
is  also  true.  ^D^  here  qualifies  "little,"  in  a  most  nat- 
ural and  obvious  manner.  "It  is  yet  one  little,"  i.e. 
but  a  single  brief  space  of  time,  or  as  we  have  rendered 
it  "  only  a  little,"  in  which  fin^  refers  not  to  one  act,  as 
compared  with  previous  acts,  but  to  one  brief  period,  as 
compared  with  many  periods,  or  a  protracted  period  of 
time.  It,  therefore,  predicts  not  a  single  act  that  was 
soon  to  be  done,  but  a  series  of  acts  th?it  was  soon  to 
begin,  viz. :  the  shakings  of  the  nations.  This,  also,  re- 
tains the  normal  significance  of  the  participle  ''^^^'^!'?, 
which  properly  means  not  one  shaking,  but  a  continu- 
ance of  shakings.  (See  Nordheimer,  §  1033;  2,  a: 
§  1034,  1,  3,  a.) 

But  what  are  these  shakings  ?  They  have  generally 
been  referred  to  the  establishment  of  the  New  Testa- 
ment dispensation,   from  the  text  in  Hebrews.     This 


HAGGAI. CHAPTER    II.  73 

y  And  I  will  shake  all  nations,  and     and  I  will  fill  this  house  with  glory 
the  Desire  of  all  nations  shall  come  :     saith  the  Lord  of  hosts. 

interpretation  WO  cannot  receive  because,  (1)  the  desig- 
nation of  the  interval  before  their  commencement  as 
"  yet  only  a  little  while,"  leads  us  to  look  for  a  nearer 
future  than  five  hundred  years  ;  (2)  the  force  of  the 
Hiphil  participle  here  is  properly  to  denote  a  continu- 
ance of  shakings  for  an  indefinite  time  ;  (3)  the 
same  phrase  in  v.  22,  23  obviously  refers  to  something 
outside  of  the  Messianic  kingdom,  and  not  inside  of  it, 
as  we  shall  there  see  ;  (4)  the  usual  meaning  of  this 
symbolical  act  is  that  of  a  visitation  of  vengeance  on  the 
enemies  of  God,  and  not  an  unfolding  of  his  dipensa- 
tions  of  mercy  (see  Isa.  13  :  13  ;  Ps.  60  :  4,  &c.,  &c.)  ; 
and  (5)  the  future  establishment  of  the  Messiah's  king- 
dom would  not  be  as  directly  comforting  to  them  as  the 
nearer  and  more  closely  connected  event  to  which  the 
prophet  alluded.  This  event  was  a  speedy  shaking  of 
the  social  and  political  systems  that  were  around  and 
above  them,  before  and  beneath  which  they  were  in 
such  dread  as  to  hesitate  about  going  forward  in  their 
work.  That  this  fact  would  be  an  encouragement  to 
them  is  obvious.  They  trembled  before  the  consolidated 
power  of  Persia,  and  the  craft  of  Samaria  that  might 
bring  that  power  upon  them  again  in  restraint,  if  not  in 
vengeance.  The  prophet  assures  them  that  they  need 
not  tremble,  for  in  a  little  time,  this  stupendous  fabric 
would  totter,  and  others  be  thrown  up  in  its  place. 
These,  also,  would  tremble  before  new  convulsions,  and 
5 


74  HAGGAI.  —  CHAPTER    II. 

be  shaken  down  in  the  mighty  birth-throes  of  the  future. 
Persia  would  fall  before  Greece  ;  the  four  Alexandrian 
dynasties  fall  before  each  other  and  before  Rome  ; 
Rome  herself  before  other  powers  ;  and  thus  the  scaf- 
foldings of  the  spiritual  temple  would  be  cast  down  as 
soon  as  their  purposes  were  accomplished.  Now,  as 
these  powers  were  so  soon  to  be  prostrated,  the  people 
of  Grod  need  not  fear  before  their  enemies,  that  were  so 
soon  to  fall  before  them.  This  lays  bare  to  us,  then, 
the  key  to  all  history.  God  will  allow  men  to  rear  the 
loftiest  fabrics,  as  individuals  and  as  nations,  but  he  will 
shake  them  down,  that  they  may  then  seek  for  some 
immovable  basis  on  which  to  rest. 

This  is  the  meaning  of  Heb.  12  :  26.  The  writer  had 
been  exhorting  them  to  listen  to  the  voice  of  Christ. 
This  he  enforces  by  comparing  the  fate  of  those  who 
refused  to  obey  under  the  Old  Testament  with  that  of 
the  disobedient  under  the  New.  Then  (at  the  estab- 
lishment of  the  Sinaitic  dispensation)  only  the  earth 
was  shaken  to  introduce  it,  but  now  heaven  and  earth, 
all  things,  are  to  be  shaken.  Everything  that  rests  not 
on  the  rock,  Christ  Jesus,  shall  be  overturned  and 
swept  away.  This,  he  adds  (v.  27),  is  the  meaning  of 
this  prophecy,  "yet  once  more,"  &c.  It  signifies  the 
removal  of  these  shaken  things,  as  mere  created  things, 
in  order  that  men  may  be  induced  to  run  to  the  uncre- 
ated and  immovable  foundation  that  rests  on  a  rock. 
And  this  it  becomes  them  to  do  speedily,  for  our  God 
is  a  consuming  fire,  and  will  destroy  all  that  is  not  found 


HAGGAI.  —  CHAPTER    II.  75 

buildecl  on  this  immovable  foundation.  Hence  this  pas- 
sage is  in  exact  harmony  with  the  one  before  us.  They 
both  declare  that  God  will  unsettle  and  shake  every 
earthly  thing,  private  and  public,  that  rests  not  on  Him- 
self, and  is  not  identified  with  his  kingdom  on  earth. 
Now,  as  the  temple  was  the  seat  of  this  earthly  king- 
dom of  God,  in  spite  of  all  its  outward  meanness,  it 
would  stand  unharmed,  when  all  these  proud  dynasties 
had  been  swept  away,  and  hence  those  engaged  in  its 
erection  need  not  falter  in  their  work.  The  force,  then, 
of  this  declaration,  for  the  purposes  of  the  prophet,  is 
very  obvious,  and  confirms  it  as  the  true  interpretation. 

V.  Y.  "And  I  am  about  to  shake  all  the  nations,  and  the  beauty 
of  all  the  nations  shall  come,  and  I  will  fill  this  house  with  glory, 
saith  Jehovah  of  hosts." 

This  verse  declares  the  result  of  the  shaking  of  the 
nations,  and  thus  indicates  the  reason  for  doing  it.  The 
phrase  i^'^Pi'-??  i^^lpO  is  rendered  in  our  version  "the 
desire  of  all  nations,"  and  is  referred  usually  to  Christ. 
This  translation  has  been  caused  by  that  of  the  Vulgate, 
which  renders  it  desideratus  cunctis  gentibus,  and  has 
become  so  canonized,  in  the  language  of  the  Church, 
that  it  will  not  be  laid  aside  without  some  rejDugnance. 
But  there  are  very  serious  objections  to  it :  (1)  fi!t^O 
does  not  mean  the  thing  desired,  so  much  as  the  quality 
making  it  desirable,  i.  e.  beauty.  (2)  The  verb  "  come" 
is  plural  here,  and  can  only  be  properly  construed  with 
a  noun  in  the  singular,  when  it  is  a  noun  of  multitude. 
If  i^^^O  refers  to  the  person  of  the  Messiah,  this  con- 


76  HAGGAI. CHAPTER    II. 

struction  becomes  inexplicable.  (3)  Christ,  in  point  of 
fact,  is  not  the  desire  of  all  nations,  but  rather  their 
aversion.  He  is  "  a  root  out  of  a  dry  ground,"  having 
"no  beauty  that  we  should  desire  him,"  (Isa.  53  :  2.) 
Nor  is  it  true  that  he  was  expected  by  all  nations,  even 
if  the  word  could  bear  the  meaning  of  expectation, 
which  is  not  the  fact.  (4)  The  next  verse  will  not  co- 
here with  this  one,  if  we  refer  it  to  the  person  of  Christ. 
If  this  verse  predicts  the  coming  of  the  riches  and  glory 
of  the  nations  to  the  church,  the  fact  that  all  these  be- 
long to  God,  as  stated  in  v.  8,  is  an  obvious  reason  for 
this  prediction,  and  for  expecting  its  fulfilment.  But  if 
this  is  a  prediction  of  the  coming  of  Christ,  the  next 
verse  seems  to  have  no  relation  to  it.  (5)  The  LXX, 
and  the  older  versions,  know  nothing  of  this  interpreta- 
tion. The  LXX  renders  it  "the  choice  things  of  all 
nations,"  and  the  Syriac,  "every  most  desirable  thing 
of  all  nations,"  with  which  agree  Calvin,  Kimchi,  Dru- 
sius,  Vitringa  and  others.  Hence  we  take  the  phrase 
as  referring  to  the  good  things  of  the  nations,  all  that 
was  excellent  among  them,  with  especial  reference  to 
their  wealth,  and  as  predicting  the  same  thing  that  is 
predicted  in  Isa.  60  :  5,  (marg.  trans.)  "the  wealth  of 
the  Gentiles  shall  come  unto  thee  ;"  also,  v.  11  ;  Gl  :  6, 
&c.  In  these  passages,  as  in  this  verse,  it  is  predicted 
that  the  heathen  would  come  with  all  their  choicest  gifts 
to  the  theocracy,  or  visible  kingdom  of  God,  of  which 
the  temple  was  then  the  seat.  This  prediction  was  not 
fulfilled  until  they  were  brought  into  that  visible  king- 


HAGGxil. — CHATTER    II.  17 

dom,  but  since  that  time  thej  have  been  bringing  their 
gifts  continually.  It  is  the  gifts,  the  gold  and  the  toil 
of  Gentiles,  that  are  now  advancing  that  kingdom  of 
God,  which,  although  now  extended  far  beyond  Jeru- 
salem, yet  at  the  time  of  this  prophecy  had  its  visible 
seat  and  symbol  in  the  temple.  Hence,  the  whole  his- 
tory of  Christianity  is  but  one  magnificent  fulfilment  of 
this  prophecy.  The  temple  is  here  identified  with  the 
theocracy,  as  its  visible  symbol,  and  the  future  glory  of 
the  one  linked  with  the  present  existence  of  the  other. 
Hence  the  phrase,  "  I  will  fill  this  house  with  glory,"  is 
to  be  explained  in  connection  with  the  preceding  clause. 
The  glory  was  not  the  coming  of  Christ  to  that  temple 
simply,  but  the  coming  of  the  "  beauty  of  the  heathen," 
the  conversion  of  the  Gentiles  to  the  kingdom  of  God, 
with  the  necessary  results  of  that  conversion.  The 
temple  is  considered,  not  as  a  mere  building,  but  as  the 
visible  seat  of  the  kingdom  of  God  in  its  second  great 
form,  w^hich  w^as  to  be  that  of  the  Messiah.  God  de- 
clares that  to  this  new  form  of  the  kingdom  he  will 
bring  the  best  of  all  nations,  and  will  give  it  a  glory 
such  as  never  belonged  to  the  gorgeous  ritual  that  was 
kept  up  in  the  temple  of  Solomon.  This  thought  is 
beautifully  elaborated  by  Paul  in  2  Cor.  3  :  6 — 18,  which 
is  almost  a  comment  on  this  passage.  To  confine  these 
predictions  to  the  mere  walls  of  the  temple,  is  to  cling 
to  the  mere  letter,  and  overlook  the  spirit.  The  temple 
was  only  valuable  as  the  seat  of  God's  kingdom  on  earth, 
and  the  new  temple  as  the  place  from  which  the  new 


78  HAGGAI. CHAPTER    II. 

8  The  silver  is  mine,  and  tlie  gold     is  mine,  saith  the  Lokd  of  hosts. 

form  of  that  kingdom  should  go  forth  on  its  glorious 
mission  of  conquest.  Hence  it  was  the  highest  encour- 
agement that  could  be  given  them  to  labor  on  these 
walls,  that  thus  they  were  laboring  in  the  advancement 
of  the  kingdom  of  the  Messiah,  which  one  day  would 
gather  in  all  the  choicest  things  of  the  nations  of  the  earth. 
This  passage,  therefore,  is  precisely  similar  to  such  pas- 
sages as  Zech.  7  : 9—17  ;  8  : 9,  20,  22,  &c.,  where  the  tem- 
ple is  taken  in  like  manner  as  the  symbol  of  God's  kingdom 
on  earth,  just  as  Christ,  looking  at  it  from  another  point, 
regarded  it  as  a  symbol  of  his  body,  when  he  said,  "De- 
stroy this  temple,  and  in  three  days  I  will  build  it  again." 
"Whilst,  therefore,  we  cannot  refer  this  verse  to  the 
person  of  the  Messiah,  we  do  not  reject  its  Messianic 
reference.  It  refers  to  Christ  in  a  far  wider  and  richer 
sense  than  the  mere  literal  appearance  of  his  person  in 
the  literal  temple.  To  confine  it  to  these  literalities  is 
to  cling  to  the  letter,  and  neglect  the  spirit.  Hence,  we 
adopt  the  conclusion  of  Calvin,  "  the  more  simple  mean- 
ing is  that  which  I  first  stated — that  the  nations  would 
come,  bringing  with  them  all  their  riches,  that  they 
might  offer  themselves  and  all  their  possessions  as  a  sac- 
rifice to  God."  He  mentions  the  interpretation  that  con- 
fines the  prediction  to  the  person  of  Christ,  and  prefers 
the  other,  as  simpler  and  really  more  deeply  significant. 

V.  8.  "  Mine  is  the  silver,  and  mine  is  the  gold,  saith  Jehovah 
of  hosts." 

As  gold  and  silver  were  to  the  Jews,  with  their  Old 


HAGGAI. CHAPTER    II.  79 

9  The  glory  of  this  hitter  house  shall  Loed  of  hosts  ;  and  in  this  place  will 
be  greater  than  of  the  former,  saith  the     I  give  peace,  saith  the  Lord  of  hosts. 

Testament  forms  of  thought,  the  representations  of 
God's  blessing,  God  promised  to  bestow  them  upon  this 
temple  when  the  beauty  of  the  heathen  was  brought  in. 
This  was  simply  a  symbolical  promise  to  bless  his  visible 
kingdom  with  the  choicest  things,  because  those  things 
were  his.  It  is  therefore  a  reason  for  expecting  them 
in  future,  and  not  a  reason  for  withholding  them  in  the 
present,  as  it  is  generally  taken.  They  were,  however, 
not  the  mere  metals,  but  all  the  most  precious  things, 
the  gold,  silver,  and  precious  stones  of  which  Paul 
speaks  in  1  Cor.  3  :  12. 

V.  9.  "  Great  shall  be  the  glory  of  this  latter  house  above  the 
former  (house,)  saith  Jehovah  of  hosts  ;  and  in  this  place  will  1 
give  peace,  saith  Jehovah  of  hosts." 

The  glory  referred  to  in  this  verse  was  explained 
above  under  v.  7.  The  pre-eminent  glory  of  the  second 
temple  was,  that  it  was  to  be  the  starting  point  for  the 
New  Testament  form  of  the  kingdom  of  God.  The  per- 
sonal appearance  of  Christ  was  a  part  of  that  glory,  but 
only  a  part,  for  it  stretches  over  the  entire  unfolding  of 
his  glorious  kingdom.  "  In  this  place  will  I  give 
peace,"  is  that  promise  of  peace  connected  with  the 
Messiah's  kingdom  which  is  elsewhere  proclaimed  by 
the  prophets.  (See  Isa.  9  :  7  ;  G6  :  12  ;  Ps.  72  :  17  ; 
Luke  2  :  14,  &c.)  The  seminal  germ  of  this  peace,  is 
the  peace  that  exists  in  every  believing  heart,  being 
justified  by  faith  ;  and  when  all  hearts  on  earth  are  thus 


80  HAGGAI. — CHAPTER    II. 

justified,  tliere  will  be  peace  on  earth  and  good  will  to 
men.  The  beginning  of  this  blessed  peace  was  from 
Jerusalem,  and  from  that  kingdom  of  God  whose  visible 
seat  and  symbol  was  the  temple.  For  a  beautiful  un- 
folding of  the  greater  glory  of  this  latter  form  of  the 
kingdom  of  God,  see  Hebrews,  chapters  9  and  10. 

PRACTICAL   INFERENCES. 

(1.)  Men  are  prone  to  be  deluded  by  externals,  and 
to  suppose  that  the  absence  of  outward  splendor  is  indi- 
cative of  the  absence  of  God's  blessing,  forgetting  that 
God  often  chooses  the  weak  things  of  the  earth  to  con- 
found the  mighty,  that  no  flesh  ma}^  glory  in  his  pres- 
ence, (v.  3.) 

(2.)  The  presence  of  God  with  his  people  is  sufficient 
ground  for  encouragement  to  work  in  his  service,  what- 
ever be  the  external  difficulties,  and  sufficient  comfort 
in  distress  how  great  soever  be  the  calamity,  (v.  4.) 

(3.)  The  covenant  of  God,  and  the  Spirit  of  God,  are 
the  great  grounds  of  hope  to  his  people,  in  engaging  in 
his  service,  and  the  promises  made  to  the  fathers  may 
be  plead  by  the  children,  (v.  5.) 

(4.)  The  kingdoms  of  the  world  are  but  the  scaffi)ld- 
ing  for  God's  spiritual  temple,  to  be  thrown  down  when 
their  purpose  is  accomplished,  (v.  6.) 

(5.)  The  uncertainty  and  transitoriness  of  all  that  is 
earthly,  should  lead  men  to  seek  repose  in  the  everlast- 
ing kingdom  of  our  Lord  Jesus  Christ,  (v.  7.) 

(6.)  The  various  changes  of  life  in  both  individuals 


HAGGAI. CHAPTER    II.  81 

and  nations,  are  designed  to  lead  them  to  bring  their 
choicest  offerings  and  dedicate  them  to  God,  (v.  7.) 

(7.)  The  glory  of  the  New  Testament  dispensation  is 
the  conversion  of  the  Heathen,  (v.  7.) 

(8.)  The  comparative  poverty  of  the  Church  is  not 
because  God  cannot  bestow  riches  upon  her,  but  be- 
cause there  are  better  blessings  than  wealth,  that  are 
often  incomjDatible  with  its  possession,  (v.  8.) 

(9.)  The  New  Testament  in  all  its  outward  lowliness 
has  a  glory  in  its  possession  of  a  completed  salvation 
through  the  atoning  work  of  a  crucified  Saviour,  far 
above  all  the  outward  magnificence  of  the  Mosaic  dis- 
pensation, (v.  9.) 

(10.)  The  kingdom  of  Christ  makes  peace  between 
God  and  man,  and  in  its  ultimate  results  will  make 
peace  between  man  and  man,  and  destroy  all  that  pro- 
duces discord  and  confusion,  war  and  bloodshed  on  the 
earth,  (v.  9.) 


Prophecy  III. — Chapter  II  :  10 — 19. 

Instruction  and  Encouragement. 
ANALYSIS. 

I.  The  date  of  the  prophecy,  (v.  10.) 

II.  An  appeal  to  the  priests,  as  the  authorized  expounders  of 
the  law,  to  pronounce  upon  two  general  principles,  embodied  in 
particular  examples. 

(1.)  A  sanctified  garment  could  not  confer  sanctity  on  an  un- 
sanctified  thing  by  contact  with  it,  (v.  11,  12.)  (2.)  A  polluted 
thing,  however,  coidd  confer  its  pollution  by  such  contact,  (v.  13.) 
In  other  words,  a  sanctified  thing  cannot  confer  purity  on  a  pol- 


82  HAGGAI.  —  CHAPTER    II. 

10  •{  In  the  four  and  twentieth  day  Ask  now  the  priests  concerning  the  law, 
of  the  ninth  month,  iu  the  second  year     saying, 

of  Darius,  came  the  word  of  the  Lord         12  If  one  hear  holy  flesh  in  the  skirt 
by  Haggai  the  prophet,  saying,  of  his  garment,  and  with  his  skirt  do 

11  Thus  saith  the  Loed  of  hosts,      touch  bread,   or  pottage,  or  wine,  or 

luted  thing,  whilst  the  polluted  thing  could  defile  that  which  was 
sanctified. 

III.  The  application  of  these  principles  to  the  people.  They, 
with  unsanctified  hands,  because,  hands  that  neglected  the  tem- 
ple, had  offered  sacrifices  to  God,  thinking  that  the  sacrifice 
would  sanctify  them,  which  it  could  not  by  case  1st,  whilst,  by 
case  2d,  they  polluted  the  sacrifice,  so  as  to  make  it  powerless  to 
avert  the  wrath  of  God,  (v.  14.) 

IV.  But,  as  their  conduct  was  now  changed,  and  they  had  re- 
turned to  obedience,  their  pollution  had  ceased,  and  from  the  very 
time  that  the  work  was  begun  God  would  bless  them  ;  a  fact  that 
they  might  rely  upon,  even  though  there  was  then  no  visible  sign 
of  it,  owing  to  the  season  of  the  year  ;  for,  if  they  were  faithful  to 
God,  he  would  be  faithful  to  them,  (v.  15 — 19.) 


V.  10,  11.  "  In  the  twenty-fourth  {day)  of  the  ninth  (month,)  in 
the  second  year  of  Darius,  was  the  word  of  Jehovah  in  the  hand 
of  Haggai  the  prophet,  saying,  thus  saith  Jehovah  of  hosts,  ask  I 
pray  you  the  priests  concerning  the  law,  saying." 

This  prophecy  was  nearly  two  months  after  the  pre- 
ceding one,  being  the  month  Chisleu,  or  the  moon  of 
November,  December.  The  priests  were  the  authorized 
expounders  of  the  law,  (Lev.  10  :  11 ;  Ezek.  44  :  23.) 

The  error  of  the  Jews  always  had  been,  ascribing  an 
inherent  efficacy  to  ordinances,  like  the  opus  operatum 
doctrine  of  Popery.  They  thought  that  the  sacrifices 
they  offered  to  God  ought  to  have  protected  them  be- 
fore, and  as  they  did  not,  they  feared  lest,  even  if  they 
continued  to  work  on  the  temple,  they  might  have  no 
efficacy  now.      The  prophet  designed  to  correct  this 


HAGGAI.  —  CHAPTER    II.  83 

oil,  or  any  meat,  shall   it  be  holy  ?  priests  auswered  and  said,  It  shall  be 

And  the  priests  answered  and  said.  No.  unclean. 

13  Then  said  Haggai,  If  one  tlutt  is  14  Then  answered  Haggai,  and  said, 

unclean  by  a  dead  body  touch  any  of  So  is  this  people,  and  so  is  this  nation 

these,  shall  it  be  unclean  ?    And  the  before  me,  saith  the  Lord  ;  and  so  is 

error,  and,  by  showing  the  true  reason  for  the  faikire  of 

these  ordinances  to  accomphsh  what  their  performers 

wished  heretofore,  to  enable  them  to  guard  against  such 

a  failure  hereafter. 

V.  12.  "If  a  man  carry  holy  flesh  iu  the  skirt  of  his  garment, 
and  toucli  with  his  skirt  bread,  or  pottage,  or  wine,  or  oil,  or  any 
food,  shall  it  be  holy  ?     And  the  priest  answered  and  said,  '  No.'  " 

"Holy  flesh,"  was  the  flesh  of  a  sacrifice.  This  an- 
swer was  correct,  for  although  the  garment  was  made 
holy  by  the  offering,  it  had  no  power  to  transmit  that 
sacredness  any  further.  The  principle  is,  that  a  holy 
ordinance  or  form,  (holy,  because  it  .envelops  divine 
things,  as  a  garment  wraps  the  flesh  of  a  sacrifice,) 
cannot  hallow  an  unsanctified  person  or  thing,  by  any 
inherent  or  ojms  operatum  ef&cacy  of  its  own. 

V.  13.  "  And  Haggai  said,  if  one  polluted  by  a  dead  body  touch 
any  of  these,  shall  it  be  {thereby)  polluted  ?  And  the  priests  an- 
swered and  said,  '  It  shall  be  polluted.' " 

This  answer  also  was  correct,  (see  Num.  19  :  22.) 
In  other  words,  a  polluted  person  could  confer  his  pol- 
lution on  a  holy  thing,  while  a  holy  thing  could  not 
transmit  its  sacredness  to  a  polluted  person.  Some 
translate  '^'^T^'^?'^  "polluted  in  soul,"  but  improperly, 
for  the  pollution  was  of  the  body,  not  of  the  soul,  being 
ceremonial,  and  ^'25,  even  without  the  preposition, 
means  a  corpse,  (Lev.  22  :  4.) 


84  HAGGAI. CHAPTER    II. 

every  work  of  their  hands :  and  that  a  stone  was  laid  upon  a  stone  in  the 

which  they  offer  there  is  unclean.  temple  of  the  Lord  : 

15  And  now,  I  pray  you,  consider  IG  Since  those  days  were,  when  (m£ 

from  this  daj-  and  upward,  from  before  came  to  an  heap  of  twenty  measures, 

V.  14.  "  Andllaggai  answered  and  said,  thus  is  this  nation,  and 
thus  is  this  people  before  me,  saith  Jehovah,  and  thus  is  every 
work  of  their  hands,  and  whatever  they  offer  there  is  polluted." 

The  prophet  now  apphes  these  principles.  The  peo- 
ple thought  that  their  outward  observances  ought  so  to 
have  hallowed  them  as  to  secure  the  protection  and 
blessing  of  God.  He  replies,  no  ;  for  by  case  1st,  they 
have  no  such  power  ;  for,  on  the  contrarj^,  by  case  2d, 
you  polluted  them,  having  become  unholy  by  your  neg- 
lect of  the  theocratic  work  of  building  the  temple. 
Hence  God  cursed  you  because  of  your  disobedience,  in 
spite  of  your  offerings  '^there,^^  (i.  e.  at  the  altar,)  and 
he  will  do  so  again,  if  that  disobedience  is  renewed. 

V.  15.  "And  now  I  pray  you,  lay  it  to  heart,  from  this  day  and 
backward,  before  the  placing  of  stone  upon  stone,  on  the  temple 
of  Jehovah." 

The  Hebrew  idiom,  "  place  your  heart,"  is  very  nearly 
analogous  with  our  idiom,  "  lay  to  heart,"  both  mean- 
ing an  earnest,  careful  pondering.  The  meaning  is, 
"  call  to  mind  your  adverse  condition  before  you  began 
to  obey  the  word  of  God,  and  look  at  the  result  of  your 
neglect.  You  regarded  them  as  mere  blind  misfortunes, 
or  as  proofs  that  God  was  indifferent  to  his  people  and 
his  promise,  (see  Malachi,)  whereas  they  prove  the  very 
contrary.    God  was  simply  punishing  you  for  your  sin." 

V.  IG.  "From  the  times  when  one  came  to  a  pile  of  twent}" 


HAGGAI. CHAPTER    II.  85 

there  -weie  but  ten :  when  one  came  to  with  miklew  and  with  hail  in  all  the 

the  pressfat  for  to  draw  out  fifty  vessels  labors  of  your  hands  ;   yet  ye   turned 

out  of  the  press,  there  were  but  twenty,  not  to  me,  saith  the  Lord. 

17  I  smote  you  with  blasting  and  18  Consider  now  from  this  day  and 

{measures,)  a,nd  there  were  ten,  {or)  came  to  a  wine-vat  to  draw 
out  fifty  {measures  from)  the  press,  and  there  were  twenty." 

The  disappointments  of  the  husbandmen  at  that  time 
are  ilhistrated  by  the  two  staples  of  the  land,  wheat  and 
wine,  in  both  of  which  the  ultimate  yield  was  only  about 
half  as  much  as  might  have  been  expected.  The  word 
''press,"  '^y\^  seems  not  to  be  in  place  here.  We 
would  have  expected  "vat"  from  the  word  "draw 
out."  Hence  some  have  taken  it  to  mean  a  measure. 
The  LXX  render  it  "measure,"  and  the  Vulgate  "a 
flagon."  The  word  only  occurs  in  one  other  passage, 
(Isa.  63  :  3,)  where  it  evidently  means  a  wine-press,  as 
its  etymology  indicates,  "I'^s,  meaning  to  break  or  crush. 
Hence,  as  we  have  no  evidence  of  any  such  measure  as 
a  purah  among  the  Hebrews,  we  have  retained  its  as- 
certained meaning  in  the  other  passage.  The  vat  was 
probably  considered  only  a  part  of  the  press. 

V.  n.  "I  smote  you  with -blight,  and  with  withering,  and  with 
liail,  even  all  the  works  of  your  hands,  and  ye  {turned)  not  to  mo, 
saith  Jehovah."' 

"Bhght"  here  means  the  blasting  caused  by  a  hot 
wind  from  the  desert,  and  "  withering"  the  yellow  ap- 
pearance that  sickly  grain  presents,  when  smitten 
with  disease.  These  external  afflictions  v/ere  not  con- 
sidered as  calls  of  God  to  repentance,  until  they  were 
explained  by  the  prophet. 


86  HAGGAI. CHAPTER    II. 

upward,  from  the  four  and  twentieth  as  yet  the  vme,  and  the  fig  tree,  and 

day  of  the  ninth  month,   even  from  the  the  pomegranate,  and  the  olive  tree, 

day  that  the  foundation  of  the  Lord's  hath  not  brought  forth  :  from  this  day 

temple  was  laid,  consider  it.  'will  I  bless  you. 
19  Is  the  seed  yet  in  the  barn  ?  yea, 

V.  18,  19.  "Lay  it  to  heart,  I  pray  you,  from  this  day  and  up- 
wards, from  tlie  twenty-fourth  day  of  the  ninth  (month)  to  the  day 
in  wliich  the  temple  was  founded,  lay  it  to  heart :  Is  the  crop  yet 
in  the  granary  ?  The  vine,  the  fig-tree,  the  pomegranate,  and  the 
olive  have  not  yet  borne  ;  from  this  day  I  will  bless." 

The  interval  is  here  specified  which  he  wishes  them 
to  study,  viz. :  from  that  day,  backward  to  the  time  when 
the  first  work  was  done  in  the  second  year  of  Cyrus, 
Ezra  3  :10,  &c.  We  have  rendered  ^^}  "to,"  (see  Ex. 
9:18;  Deut.  4  :  32  ;  2  Sam.  7  :  11.)— T-^l,  which  usu- 
ally means  seed,  also  means  the  crop  from  which  the 
seed  is  taken.  (See  Job  39:12,  (15);  Isa.  23:3.) 
The  meaning  of  this  allusion  is,  there  is  no  present  sign 
of  the  bestowal  of  these  blessings,  it  being  the  month  of 
October  or  November  ;  the  harvest  had  not  yet  been 
gathered  in.  the  fruit-trees  had  not  yet  borne,  so  that 
this  prediction  could  not  be  founded  on  any  appearances 
of  abundance.  Indeed,  appearances  were  aU  in  the 
other  direction.  Yet  in  spite  of  all  this,  God  would 
bless  them  in  their  obedience,  and  they  might  trust  him. 

PRACTICAL    INFERENCES. 

(1.)  Ritualism  is  the  natural  religion  of  the  unsancti- 
fied  heart,  and  the  same  tendencies  to  it  that  have  cre- 
ated  Popery  in  the  New  Testament  ages,  existed  also  in 
the  Old,  (v.  11—13.) 


IIAGGAI.  —  CHAPTER    II.  87 

(2.)  Pollution  is  much  more  readily  given  and  taken 
than  purity.  One  drop  of  filth  will  defile  a  vase  of  wa- 
ter, many  drops  of  water  will  not  purify  a  vase  of  filth. 
"Evil  communications  corrupt  good  manners,"  (v. 
11—13.) 

(3.)  No  tithings  of  mint,  anise,  and  cummin,  will  com- 
pensate for  neglecting  the  weightier  matters  of  the  law. 
Obedience  is  better  than  sacrifice.  A  pure  hand  is  ne- 
cessary to  a  pure  offering,  (v.  14.) 

(4.)  Men  are  prone  to  assign  any  other  cause  for 
their  sufferings  than  their  sins,  yet  this  is  usually  the 
true  cause,  (v.  15.) 

(5.)  Disappointment  of  our  hopes  on  earth  should 
make  us  lift  our  eyes  to  heaven  to  learn  the  reason, 
(y.  16.) 

(6.)  Affliction  will  harden  the  heart  if  it  is  not  re- 
ferred to  God  as  its  author,  (v.  17.) 

(7.)  Pondering  the  past  is  often  the  best  way  of  pro- 
viding for  the  future,  (v.  18.) 

(8.)  We  may  and  ought  to  trust  God's  promise  to 
bless  us,  even  though  we  may  see  no  visible  appearance 
of  its  fulfilment.  "  The  vision  will  surely  come  and  not 
tarry,"  (v.  19:) 


88  HAGGAI. CHAPTER     II. 

20  ^  And  again   the    word    of  the  21  Speak  to  Zerubbahel,  governor  of 

Lord  carae  unto  Haggai  in  the  four  and     Judah,  saying,  I  will  shake  the  heavens 
twentieth  daij  of  the  month,  saving,  and  the  earth  ; 


Prophecy  I Y.— Chapter  II :  20—28. 

The  Safety  of  God's  People  ainuht  the   Coming   Commotions. 

ANALYSIS. 

I.  The  date,  the  same  day  with  the  preceding  prophecy,  (v.  20.) 

II.  Zerubbabel  addressed  as  the  representative  of  the  theocratic 
people,  or  the  visible  kingdom  of  God,  (v.  21.) 

III.  Fearful  political  convulsions,  with  bloodshed,  (v.  22.) 

IV.  The  safety  of  the  chosen  people  who  were  represented  by 
Zerubbabel,  (v.  23.) 


V.  20,  21.  "And  the  word  of  Jehovah  was  again  to  Haggai,  in 
the  twenty-fourth  {day)  of  the  ninth  [month),  saying  :  Speak  to 
Zerubbabel,  prefect  of  Judah,  saying,  I  {will  soon  be)  shaking  the 
heavens  and  the  earth." 

During  the  interval  that  had  elapsed  since  the  predic- 
tion of  great  political  convulsions,  in  V.  6 — 9,  some  fears 
had  arisen  in  the  minds  of  the  people.  They  feared  that 
so  feeble  a  nation  as  Israel  would  be  crushed  amid  the 
dashing  and  grinding  of  these  floating  and  agitated 
masses  against  each  other.  They  might  think  that  re- 
ligion would  still  exist,  as  it  had,  to  some  extent,  in 
Pabylon,  but  they  feared  that  all  their  political  and  na- 
tional integrity  would  be  destroyed.  It  was  to  assure 
them  that  these  fears  were  groundless  that  the  prophet 


'  HAGGAI. CHAPTERII.  89 

22  And  I  will  overthrow  the  throne  ots,  and  those  that  ride  in  them  ;  and 

of  kingdoms,   and  I  will  destroy  the  the  horses  and  their  riders  shall  come 

strength  of  the  kingdoms  of  the  hea-  down,  every  one  by  the  sword  of  his 

then  ;  and  I  will  overthrow  the  chari-  brother. 

now  comes  forward.  Hence  lie  addresses  Zeriibbabel 
alone,  andnot  Joslma,  he  being  the  civil  leader,  and,  there- 
fore, the  representative  of  the  people  in  their  civil  ca- 
pacity. Some  consider  Zerubbabel  here  as  a  type  of 
Christ,  but  this  is  only  true  in  a  secondary  sense.  The 
theocratic  people  were,  in  a  certain  sense,  a  type  of 
Christ,  and  Zerubbabel  was  the  representative  of  that 
people.  To  suppose  it  merely  a  prediction  of  the  Mes- 
siah, under  the  name  of  Zerubbabel,  would  be  greatly  to 
narrow  its  significance  and  cut  off  the  link  of  consola- 
tion that  was  necessary  to  adapt  it  to  the  time  when  it 
was  uttered.  It  involves  Christ,  but  in  a  far  wider 
sense  than  simply  his  person. 

Y.  22.  "  And  I  will  overturn  the  throne  of  kingdoms,  and  I  will 
destroy  the  power  of  the  kingdoms  of  the  heathen,  and  I  will  over- 
turn the  chariot  and  the  riders  in  it,  and  then  shall  fall  the  horses 
and  their  riders,  a  man  by  the  sword  of  his  brother." 

This  verse  explains,  in  detail,  these  predicted  shakings, 
showing  that  they  mean  violent,  and  even  bloody  over- 
turnings  of  the  political  organizations  of  the  earth.  The 
chariot  is  the  war  chariot.  What  these  convulsions 
were,  we  have  shown  in  considering  v.  6 — 9,  which  see. 

Y.  23.  "  In  that  day,  saith  Jehovah  of  hosts,  I  will  take  thee, 
Zerubbabel,  son  of  Shealtiel,  my  servant,  saith  Jehovah,  I  will 
make  thee  as  a  signet,  for  thee  have  I  chosen,  saith  Jehovah  of 
hosts." 

"  In  that  day"  is  in  the  time  of  these  convulsions.    A 
6 


90  HAGGAI. CHAPTER    II. 

23  In  that  day,  saith  the  Lord  of  the  Lord,  and  will  make  thee  as  a  sig- 
hosts,  will  I  take  thee,  0  Zerubbabel,  net :  for  I  have  chosen  thee,  saith  the 
my  servant,  the  son  of  Shealtiel,  saith     Lord  of  hosts. 

signet  ring  was  guarded  with  special  care  by  the  an- 
cients, for  it  was  the  legal  representative  of  the  man 
himself.  The  prediction  was,  that  amidst  all  these 
shakings,  the  theocratic  people  would  be  safe,  because 
they  were  chosen  by  God  to  evolve  his  great  purposes 
of  mercy  to  the  world.  Such  was  the  fact,  until  Shi- 
loh  came.  And  even  since,  they  have  been  kept  intact 
among  all  the  changes,  as  if  reserved  for  some  great 
destiny  in  the  future,  when  they  shall  be  brought  in 
with  the  fulness  of  the  Gentiles.  Hence,  this  prophecy 
was  an  assurance  to  the  Jewish  people,  that  they  need 
not  dread  the  extinction  of  their  national  life,  amidst 
the  storms  that  were  soon  to  rage  over  the  earth.  Like 
the  mysterious  bush  of  Horeb,  the  theocratic  people 
would  live  on  amidst  the  most  consuming  agencies,  un- 
consumed  and  unconsumable,  for  they  would  be  guard- 
ed by  the  eternal  purpose  of  God. 

PRACTICAL    INFERENCES. 

(1.)  Great  political  convulsions  may  be  expected  in 
the  future,  as  well  as  the  past,  because  the  same  reason 
exists  for  them  ;  the  ungodly  nature  of  existing  politi- 
cal forms,  (v.  21.) 

(2.)  Wars,  revolutions  and  tumults  of  nations,  are  all 
working  out  God's  designs  of  mercy  to  the  world,  by 
means  of  his  Church,  (v.  22.) 

(3.)  Amidst  all  the  convulsions  of  human  history,  the 


HAGGAI. CHAPTER     II.  91 

people  of  God  are  safe,  the  gates  of  hell  can  never  pre- 
vail agamst  the  Church.  The  past  in  this  respect  is 
prophet  of  the  future,  (v.  23.) 

(4.)  The  best  protection  for  any  nation,  the  surest 
guarantee  for  its  political  existence,  is  a  living,  working 
Church  in  its  midst ;  for  as  long  as  the  stream  of  na- 
tional life  carries  the  vessel  in  which  Christ  is  carried, 
that  stream  shall  flow  on  in  safety.  Sodom  shall  stand 
as  long  as  a  righteous  Lot  is  found  in  it,  (v.  23.) 

The  general  drift  of  this  prophecy,  and  the  partictdar 
mission  of  the  prophet,  may  now  be  clearly  perceived. 
His  specific  work  was  to  urge  the  rebuilding  of  the  tem- 
ple. This  work  was  important,  because  the  temple  was 
the  seat  of  the  Theocracy,  and  the  Theocracy  was  the 
existing  form  of  the  great  work  of  redemption.  To 
erect  that,  and  thus  prepare  for  the  reinauguration  of 
the  temple-worship,  was  the  great  work  of  the  Church 
of  the  Restoration.  To  urge  them  to  this  work,  the 
prophet  tears  away  their  subterfuges  and  excuses  ; 
shows  them  how  they  had  already  suffered  by  its  neg- 
lect ;  develops  to  them  the  real  greatness  of  the  work, 
in  spite  of  its  outward  littleness,  as  a  necessary  link  in 
the  great  purposes  of  Redemption  ;  and  guarantees  the 
safety  of  the  Theocratic  people  amidst  all  the  convulsions 
that  were  to  come  on  the  earth.  All  these  predictions 
have  been  fulfilled  to  the  letter,  proving  that  Haggai 
was  what  he  claimed  to  be,  a  true  prophet  of  Jehovah. 


ZECHAKIAH. 


ZECHARIAH. 


TRANSLATION. 


Part  I. — Introduction. 


Chapter  1  :  1 — 6. 
1:  1.    In  the  eighth  month,  in  the  second  year  of  Darius,  came  the 
word  of  Jehovah  unto  Zechariah,  son  of  Berechiah,  son 
of  Iddo,  the  Prophet,  saying, 

2.  '  Angry    hath    Jehovah  been   toward  your   fathers   with 

(great)  anger. 

3.  Therefore  say  thou  unto  them, 
Thus  saith  Jehovah  of  Hosts, 
Eeturn  ye  unto  me, 

Saith  Jehovah  of  Hosts, 
And  I  will  return  unto  you, 
Saith  Jehovah  of  Hosts. 

4.  Be  ye  not  as  your  fathers,  unto  whom  the  former  prophets 

cried  saying. 
Thus  saith  Jehovah  of  Hosts  ; 
Eeturn,  I  beseech  you,  from  your  evil  ways, 
And  from  your  evil  doings  ; 

But  they  did  not  hear,  they  did  not  attend  unto  me, 
Saith  Jehovah. 

5.  Your  fathers,  where  are  they  ? 

And  the  prophets,  do  they  live  forever  ? 
().    But  my  words,  and  my  statutes, 

Which  I  commanded  my  servants,  the  prophets, 

Have  they  not  overtaken  your  fathers  ? 

And  they  returned  and  said  ;   {after  this,) 

Like  as  Jehovah  of  Hosts  hath  thought  to  do  unto  us, 

According  to  our  ways  and  according  to  our  doings, 

So  hath  he  done  unto  us.' 


ZECHARIAH.  95 

Part  II. — The  Visions. 

Chapter  1 :  7 — Chapter  6. 

Vision  I.     Ch.  1  :  *! — 17. — The  man  among  the  myrtles. 

1:  7.  On  the  twenty-fourth  day  of  the  eleventh  month,  which  is 
the  month  of  Sehat,  (February/,)  in  the  second  year  of 
Darius,  came  the  word  of  Jehovah  to  Zechariah,  the  son 

8.  of  Berechiah,  the  sonof  Iddo,  the  prophet,  saying-  :  I  saw 
that  night,  and  behold  a  man  riding  upon  a  red  horse,  and 
he  stood  among  the  myrtles  in  the  valley,  and  behind  him 

9.  there  were  red,  bay  and  white  horses.  And  I  said,  '  M}- 
lord,  what  are  these  V    And  the  angel  that  talked  with 

10.  me,  said  unto  me,  'I  will  show  thee  what  they  are.'  And 
the  man  that  stood  among  the  myrtles  answered  and  said, 
'  These    are    they  whom   Jehovah   hath   sent    to    walk 

11.  throughout  the  earth.'  And  they  answered  the  angel  of 
Jehovah  that  stood  among  the  myrtles,  '  We  have  walked 
throughout  the  earth,  and  behold  all  the  earth  dwells  and 

12.  is  at  rest.'  Then  the  angel  of  Jehovah  answered  and  said, 
'Oh  Jehovah  of  Hosts! 

How  long  wilt  thou  not  pity  Jerusalem 

And  the  cities  of  Judah, 

Against  which  thou  hast  been  angry  these  seventy  years  ?' 

13.  And  Jehovah  answered  the  angel  that  talked  with  me  good 

words  and  consoling  words. 

14.  And  the  angel  that  talked  with  me  said  unto  me,  Cry,  saying, 
'  Thus  saith  Jehovah  of  Hosts, 

I  am  jealous  for  Jerusalem,  and  for  Zion,with  great  jealousy. 

15.  And  I  am  inflamed  with  great  anger  against  the  secure  na- 

tions, 

For  I  was  but  a  little  angry,  {against  Jerusaleni  and  Zion,) 

But  they  aggravated  the  affliction. 
IG.    Therefore  thus  saith  Jehovah, 

I  am  returned  to  Jerusalem  with  mercies, 

My  house  {temple)  shall  be  built  in  it, 

Saith  Jehovah  of  Hosts. 

And  a  {measuring)  line  shall  be  stretched  forth  upon  Jeru- 
salem. 


^.'- 


.>■' 


96  ZECHARIAH. 

1*1.    Cry  also,  saying, 

Thus  saith  Jehovah  of  Hosts, 

My  cities  shall  also  be  extended  by  prosperity, 

And  Jehovah  shall  yet  comfort  Zion, 

And  shall  yet  choose  Jerusalem.' 

Visiox  II.     Ch.  1:  18 — 21. —  The  four  horns  and  four  artificers. 

18.  And  I  lifted  up  mine  eyes,  and  saw,  and  behold  four  horns. 

19.  And  I   said  unto  the  angel  that  talked  with  me,  'What 

are  these  ?'  And  he  answered  me,  '  These  are  the  horns 
that  have  scattered  Judah,  Israel  and  Jerusalem.' 
20,  21.  And  Jehovah  showed  me  four  artificers.  And  I  said, 
'  What  do  these  come  to  do  V  And  he  replied,  saying, 
'  These  are  the  horns  that  have  scattered  Judah,  so  that 
a  man  could  not  lift  up  his  head  ;  but  those  are  come  to 
terrify  them,  to  cast  out  the  horns  of  the  nations  which 
lifted  up  the  horn  over  the  land  of  Judah  to  scatter  it,' 

Vision  III.     Ch.  2. —  The  man  with  the  measuring  line. 

2  :  1.    And  I  lifted  up  mine  eyes,  and  looked  and  behold  a  man, 

2.  and  in  his  hand  a  measuring  line.  And  I  said,  '  Where 
art  thou  going  ?'  And  he  said  unto  me,  '  To  measure  Je- 
rusalem, to  see  what  is  its  breadth,  and  what  is  its  length. 

3.  And  behold,  the  angel  that  talked  with  me  went  forth, 

4.  and  another  angel  came  out  to  meet  him.  And  said  unto 
him.  Run,  speak  to  this  young  man  (Zechariah),  saying, 
Jerusalem  shall  inhabit  villages. 

For  the  multitude  of  men  and  cattle  in  her  midst. 

5.  And  I  will  be  to  her,  saith  Jehovah, 
A  wall  of  fire  around. 

And  for  a  glory  will  I  be  in  her  midst. 

6.  Ho!  Ho!  fly  then  from  the  north  country,  saith  Jehovah, 
For  as  the  four  winds  of  heaven  have  I  scattered  you,  saith 

Jehovah. 
t.  0  Zion!  deliver  thyself, 

Thou  that  dwellest  with  the  daughter  of  Babylon. 
8.    For  thus  saith  Jehovah  of  Hosts: 

After  the  glory  hath  he  sent  me 

To  the  nations  that  spoiled  you, 


ZECHARIAH.  97 

For  he  that  touchetli  you, 
Touchcth  the  pupil  of  his  own  eye. 
9.    For,  behokl,  I  will  shake  my  hand  {fist)  over  them, 
And  they  shall  be  a  spoil  to  their  own  servants; 
And  ye  shall  acknowledge 
That  Jehovah  of  Hosts  hath  sent  me. 

10.  Sing  and  rejoice,  0  daughter  of  Zion, 
For  behold  I  come; 

And  I  wilT  dwell  in  thy  midst, 
Saith  Jehovah. 

11.  And  many  nations  shall  be  joined  to  Jehovah  in  that  day, 
And  shall  be  to  me  for  a  people. 

And  I  will  dw^ell  in  the  midst  of  them. 

And  thou  shalt  know 

That  Jehovah  of  Hosts  hath  sent  me  unto  thee. 

12.  And  Jehovah  shall  inherit  Judah, 
His  portion,  in  a  land  of  holiness. 
And  shall  choose  again  Jerusalem. 

13.  Be  silent,  all  flesh,  before  Jehovah, 

Because  he  is  arisen  from  the  habitation  of  his  holiness.' 

Vision  IV.  Ch.  3. — Joshua  the  High  Priest  before  the  angel  o/"  Jehovah. 

3:1.    And  he  showed  me  Joshua,  the  high  priest,  standing  before 
the   angel  of  Jehovah,  and   Satan  standing  at  his  right 

2.  hand  to  accuse  him.     And  Jehovah  said  to  Satan, 
'Jehovah  rebuke  thee  0  Satan! 

Jehovah  rebuke  thee!  he  that  chooses  Jerusalem! 
Is  not  this  a  brand  plucked  from  the  fire  ?' 

3.  And  Joshua  was  clothed  in  filthy  garments  and  stood  be- 

4.  fore  the  angel.  And  he  answered  and  spake  to  those  who 
stood  before  him,  saying,  '  Take  the  filthy  garments  away 
from  him;'  and  he  said  to  him  {Joshua),  '  Behold  I  take 
away  from  thee  thy  sins,  and  they  shall  clothe  thee  with 

5.  festal  garments.'  Then  I  said,  '  Let  them  place  a  clean 
tiara  upon  his  head;'  and  they  placed  a  clean  tiara  upon 
his  head,  and  they  put  garments  upon  him,  and  the  angel 

6.  of  Jehovah  was  {still)  standing  {there).  And  the  angel 
of  Jehovah  answered  to  Joshua,  saying, 

7.  '  Thus  saith  Jehovah  of  Hosts, 
If  thou  w^ilt  walk  in  my  ways, 


Sc 


98  ZECHARIAH. 

And  if  thou  wilt  keep  my  laws, 
Thou  shalt  judge  my  house, 
And  also  keep  my  courts. 

And  I  will  give  thee  guides  among  these  that  are  standing 
here. 

8.  Hear,  I  beseech  thee  0  Joshua,  the  high  priest, 
Thou  and  thy  colleagues  who  sit  before  thee. 
For  men  of  omen  are  they; 

For  behold  I  bring  my  servant,  Branch.    ' 

9.  For  behold  the  stone  which  I  have  laid  before  Joshua, 
Upon  this  one  stone  shall  there  be  seven  eyes, 
Behold,  carving  I  will  carve  it, 

Saith  Jehovah  of  Hosts, 

And  I  will  remove  the  sin  of  the  land  in  one  day. 
10.    In  that  day,  saith  Jehovah  of  Hosts, 

Ye  shall  call  every  man  to  his  neighbor. 
Under  the  vine  and  under  the  fig-tree.' 

Vision  V.    Ch.  4. — The  golden  candlestick,  and  the  two  olive  trees. 

4:1.    And  the  angel  who  spoke  with  me  returned,  and  awaked  me 

2.  as  a  man  who  is  awaked  from  his  sleep;  and  he  said  un- 
to me,  what  seest  thou  ?  And  I  said,  I  have  looked  and 
behold  a  candlestick  all  of  gold,  and  a  bowl  on  the  top  of 
it,  and  its  seven  lamps  upon  it,  and  seven  tubes  to  each 

3.  lamp  on  the  top  of  it:  and  two  olive  trees,  one  on  the  right 

4.  hand  of  the  bowl,  and  one  on  the  left  hand.  And  I  an- 
swered and  spake  to  the  angel  that  talked  with  me,  say- 
ing,   '  What  are  these,  my  lord  V 

.5.    Then  the  angel  that  talked  with  me  answered  and  said  unto 
me,  '  Dost  thou  not  know  what  these  are  V  And  I  said,  no, 
my  lord. 
(■6.    Then  he  answered  and  spake  unto  me,  saying.   This  is  the 
word  of  Jehovah  unto  Zerubbabel,  saying. 
Not  by  might,  and  not  by  power, 
But  by  my  spirit, 
Saith  Jehovah  of  Hosts. 
'^.    Who  art  thou,  thou  great  mountain  before  Zerubbabel  ? 
Be  a  plain !  He  shall  bring  forth  the  top  stone  with  shoutings, 
Grace!  Grace  unto  it. 


ZECH  ARI  AH.  99 

8,  And  the  word  of  Jehovah  came  unto  me  saying, 

9.  The  hands  of  Zerubbabel  have  founded  this  house, 
And  his  hands  shall  finish  it, 

And  thou  shalt  know 

That  Jehovah  of  Hosts  hath  sent  me  unto  you. 

10.  For  who  will  despise  the  day  of  small  things  ? 
For  they  shall  rejoice  and  see 

The  plummet  in  the  hand  of  Zerubbabel, 

These  seven  eyes  of  Jehovah, 

They  run  to  and  fro  in  the  whole  earth. 

11.  And  I  answered  and  said  unto  him,  What  are  these  two 

olive  trees  on  the  right  hand  of  the  candlestick,  and  on 

12.  the  left?     And  I  answered  again  and  said  unto  him, 
What  are  the  two  olive  branches  which  through  the  tubes 

13.  of  gold  pour  out  the  golden  oil  from  themselves  ?     And 
he  answered  unto  me,  saying,  Knowest  thou  not  what 

14.  these  are  ?     And  I  said,  no,  my  lord.     These  are  the  two 
sons  of  oil,  that  stand  by  the  Lord  of  the  whole  earth. 

Vision  VI.  G\\.b:\—U.— The  flying  roll. 

:  1.    Then  I  turned  and  raised  my  eyes,  and  looked,  and  behold 

2.  a  flying  roll.    And  he  (the  interpreting  anffel)  said  unto  me, 
'  What  dost  thou  see  ?'     And  I  said,  '  I  see  a  flying  roll, 

3.  in  length  twenty  cubits,  and  in  breadth  ten  cubits.'    Then 
he  said  unto  me, 

'  This  is  the  curse  that  goes  forth  before  the  face  of  the 

whole  land, 
For  every  thief  shall  be  cut  off  according  to  this  side. 
And  ever}'-  perjurer  shall  be  cut  off  according  to  that  side. 

4.  I  have  caused  it  to  go  forth,  saith  Jehovah  of  Hosts, 
And  it  shall  go  into  the  house  of  the  thief. 

And  into  the  house  of  him  that  swears  falsely  by  my  name, 

And  it  shall  dwell  in  the  midst  of  it, 

And  it  consumes  their  house,  and  its  wood  and  its  stone.' 

Vision  VII.  Ch.  5:  5 — 11. — The  woman  in  the  Ephah. 

5.  Then  the  angel  that  talked  with  me  went  forth,  and  said 

unto  me,  *  Lift  up,   I  pray   thee,   thine   eyes,    and   see 


'V^' 


100  ZECHARIAH. 

6.  what  this  is  that  goeth  forth.'  And  I  said,  '  What  is 
this  ?'  And  he  said,  '  This  is  the  ephah  which  goeth 
forth/  and  he  said,  '  This  is  their  appearance  in  all  the 

1.  land.'  And  behold  a  talent  of  lead  was  lifted  up.  But 
this  is  a  woman  that  is  sitting  in  the  midst  of  the  ephah. 

8.  And  he  said,  '  This  is  wickedness.'  And  he  thrust  her 
down   into  the   midst    of   the    ephah,    and  he  cast  the 

9.  stone  of  lead  upon  its  mouth.  And  I  raised  my  eyes  and 
saw,  and  behold  two  women  came  out,  and  the  wind  in 
their  wings,  for  they  had  wings  like  the  wings  of  a  stork, 
and  they  raised  the  ephah  between  earth  and  heaven. 

10.  And  I  said  to  the  angel  that  talked  with  me,  '  Where  do 

11.  these  carry  the  ephah?'  And  he  said  unto  me,  '  To  build 
for  it  a  house  in  the  land  of  Shinar:  and  it  {the  house) 
shall  be  settled  and  fixed  on  its  own  base.' 

Vision  YIII.    Ch.  6:  IS.— The  four  chariots. 

6:1.    And  I  turned  and  lifted  up  mine  eyes  and  saw,  and  behold 
four  chariots  came  out  from  between  two  mountains,  and 

2.  the  mountains  were  mountains  of  brass.     In  the  first 

3.  chariot  were  red  horses;  and  in  the  second  chariot  black 
horses;  and  in  the  third  chariot  white  horses;  and  the 

4.  fourth  chariot  piebald  and  fleet  (or  strong)  horses.  And 
I  answered  and  said  unto  the  angel  that  talked  with  me, 

5.  '  What  are  these,  my  lord  ?'  And  the  angel  answered  and 
said  unto  me,  '  These  are  the  four  winds  of  the  heavens, 
going  forth  from  standing  before  the  Lord  of  the  whole 

6.  earth.  That  which  has  the  black  horses  goes  forth  to  the 
north  country,  and  the  white  go  forth  following  them; 

1.  and  the  piebald  go  forth  to  the  south  country.'  And  the 
fleet  went  forth,  and  they  desired  to  go  that  they  might 
walk  through  the  earth;  and  he  said,  '  Go  walk  through 

8.  the  earth,'  and  they  walked  through  the  earth.  And  he 
cried  to  me,  and  spake  to  me  saying,  '  Behold  these  that 
go  forth  into  the  land  of  the  north  have  quieted  my  spirit 
in  the  land  of  the  north.' 

Vision  IX.    Ch.  6  :  9 — 15. — The  crown  on  Joshua  s  head. 

9,  10.    And  the  word  of  Jehovah  came  unto  me  saying  :  '  Take  of 
{them  of)  the  captivity  of  Heldai,  of  Tobijah,  of  Jedaiah, 


ZECHARIAH.  101 

and  go  thou  in  that  day,   and  go  to  tlie  house  of  Josiah 
the  son  of  Zephaniah,  who  {all)  have  come  from  Babylon: 

11.  and  take  thou  silver  and  gold,  and  make  crowns,  and 
place  them  on  the  head  of  Joshua  the  son  of  Jozedek, 

12.  the  high  priest.  And  speak  to  him  saying,  Thus  saith 
Jehovah  of  Hosts  :  Behold  a  man  whose  name  is  Branch, 

From  his  place  shall  he  grow  up. 

And  he  shall  build  the  temple  of  Jehovah. 

13.  And  he  shall  build  the  temple  of  Jehovah, 
And  he  shall  bear  majesty. 

And  he  sits  and  reigns  upon  his  throne, 

And  is  a  priest  upon  his  throne, 

And  the  council  of  peace  shall  be  between  them  both.' 

14.  And  the  crowns  shall  be  to  Helem  and  to  Tobijah,  and  to 

Jedaiah,  and  to  Hen  the  son  of  Zephaniah,  for  a  memorial 

15.  in  the  temple  of  Jehovah.  And  the  far-off  shall  come 
and  build  in  the  temple  of  Jehovah,  and  ye  shall  know 
that  Jehovah  of  Hosts  hath  sent  me  unto  you,  and  it 
shall  be  thus  (to  you)  if  ye  will  listen  to  the  voice  of 
Jehovah  your  God. 


Part   III. — Didactic. 

Chapters    7,    8. 

The  Query. 

1:1.    And  it  was  so  in  the  fourth  year  of  Darius  the  king,  that 
the  word  of  Jehovah  was  to  Zechariah  in  the  fourth  (day) 

2.  of  the  ninth  month,  in  Chisleu.  And  Bethel  sent  Shcre- 
zer  and  Regem  Melech,  and  their  men,  to  pray  before  the 

3.  face  of  Jehovah  ;  and  to  speak  to  the  priests  which  were 
in  the  house  of  Jehovah  of  Hosts,  and  to  the  prophets, 
saying  :  '  Ought  I  to  weep  in  the  fifth  month,  separating 
myself,  as  I  have  done  for  so  many  years  V 


102  ZECHARIAH. 

The  Reproof. 

4.  Then  was  the  word  of  Jehovah  of  Hosts  to  me,  saying  : 

5.  '  Speak  unto  all  the  people  of  the  land,  and  to  the  priests, 

saying,  When  ye  fasted  and  mourned  in  the  fifth  and 
seventh  month,  these  seventy  years,  did  ye  fast  unto  me? 
H.  unto  me  ?  And  when  ye  ate,  and  when  ye  drank,  was  it 
not  to  yourselves  that  ye  were  eating,  and  to  yourselves 
that  ye  were  drinking  V 

7.  Are  not  these  the  words  which  Jehovah  cried  by  the  hand 

of  the  former  prophets,  when  Jerusalem  was  inhabited 
and  in  peace,  and  also  her  cities  round  about  her,  and 
when  the  south  and  the  plain  was  inhabited.' 

8.  And  the  word  of  Jehovah  was  to  Zechariah  saying  : 

9.  '  Thus  spake  Jehovah  of  Hosts  saying  : 
Judge  the  judgment  of  truth. 

And  work  kindness  and  compassion, 
Every  man  toward  his  neighbor  : 

10.  And  the  widow,  and  the  fatherless. 

The  stranger  and  the  poor,  do  not  oppress, 
And  do  not  devise  evil  in  your  hearts. 
Any  man  against  his  neighbor. 

11.  But  they  {j/our  fathers)  refused  to  hear, 

And  presented  a  refractory  shoulder  {one  that  refused  to  wear 

the  yoke), 
And  made  heavy  their  ears  against  hearing  : 

1 2.  And  their  heart  they  made  an  adamant 
Against  hearing  the  law. 

And  the  words  which  Jehovah  of  Hosts  did  send  in  his 

spirit 
By  the  hand  of  the  former  prophets. 
Wherefore  there  was  great  wrath  from  Jehovah  of  Hosts. 

13.  And  it  came  to  pass, 

That  as  He  cried  and  they  did  not  hear. 
So  they  cry  and  I  hear  not, 
Saith  Jehovah  of  Hosts. 

14.  And  I  scattered  them  to  all  nations  whom  they  knew  not, 
And  the  land  was  desolate  after  them. 

So  that  none  went  out  or  came  in. 

And  they  made  the  land  of  desire  to  be  desolate.' 


ZECIIARIAH.  103 

Promises. 
:  1.    'And  the  word  of  Jehovah  of  Hosts  was  to  me  saying, 

2.  Thus  saith  Jehovah  of  Hosts, 

I  was  jealous  toward  Zion  with  great  jealousy, 
And  with  great  fury  was  I  jealous  toward  her. 

3.  Thus  saith  Jehovah,  I  have  returned  to  Zion, 
And  I  will  dwell  in  the  midst  of  Jerusalem, 

And  Jerusalem  shall  be  called  "  city  of  the  truth," 
And  the  mountain  of  Jehovah,  "  mountain  of  holiness."  * 

4.  '  Thus  saith  Jehovah  of  Hosts, 

There  shall  yet  sit  old  men  and  old  women, 
In  the  streets  of  Jerusalem, 

And  the  man  whose  staff  is  in  his  hand  for  multitude  of 
days. 

5.  And  the  streets  of  the  city  shall  be  full  of  boys  and  girls, 
Playing  in  the  streets  of  it.' 

6.  '  Thus  saith  Jehovah  of  Hosts, 

If  it  is  wonderful  in  the  eyes  of  the  remnant  of  this  people 

in  these  days. 
Is  it  also  wonderful  in  my  eyes, 
Saith  Jehovah  of  Hosts  ?' 

7.  '  Thus  saith  Jehovah  of  Hosts, 
Behold,  I  am  he  saving  my  people. 

From  the  land  of  the  east,  and  from  the  land  of  the  setting- 
sun. 

8.  And  I  will  lead  them,  (viz. /row  these  lands  to  Jerusalem,) 

And  they  shall  dwell  in  the  midst  of  Jerusalem, 

And  they  shall  be  my  people. 

And  I  will  be  their  God,  in  truth  and  righteousness.' 

9.  '  Thus  saith  Jehovah  of  Hosts, 

Strengthen  your  hands,  ye  that  in  these  days  hear  these 

words 
By  the  mouth  of  the  {same)  prophets  who  {were)  in  that  day. 
When  the  house  of  Jehovah  of  Hosts  was  founded. 
That  the  temple  might  be  built. 
10.    For  before  these  days  there  was  no  hire  of  a  man. 
And  hire  of  a  beast,  there  was  also  none. 
And  to  him  going  out  and  coming  in,  {the  traveller,) 
There  was  no  peace  from  the  enemy. 
And  I  stirred  up  all  men,  every  man  against  his  neighbor. 


104  ZECHARIAH. 

11.  But  now,not  as  in  the  former  days,  {will)  I  {he) 
To  the  remnant  of  this  people, 

Saith  Jehovah  of  Hosts. 

12.  For  the  seed  shall  be  safe,  {Heb.  of  peace,) 
The  vine  shall  give  her  fruit. 

And  the  earth  shall  give  her  produce, 
And  the  heavens  shall  give  their  dew, 
And  I  will  cause  the  remnant  of  this  people 
To  inherit  all  these  things. 

13.  And  it  shall  be,  that  as  ye  have  been  a  curse  among  the 

nations, 
Oh  house  of  Judah,  and  house  of  Israel, 
So  I  will  save  you,  and  ye  shall  be  a  blessing  : 
Fear  not,  {therefore,)  strengthen  your  hands.' 

14.  '  For  thus  saith  Jehovah  of  Hosts, 

As  I  determined  to  punish  you  {the  house  of  Israel) 
When  your  fathers  provoked  me, 
Saith  Jehovah  of  Hosts, 
And  I  repented  not, 

15.  So,  on  the  contrary,  I  have  determined,  in  these  days, 
To  do  good  to  Jerusalem,  and  to  the  house  of  Judah, 
Fear  not. 

16.  These  are  the  words  which  ye  must  do,  {obey,) 
Speak  the  truth,  every  man  to  his  neighbor  ; 

Truth  and  the  judgment  of  peace  judge  in  your  gates  ; 
It.    Devise  not  evil  in  your  hearts, 
Each  man  against  his  neighbor, 
And  an  oath  of  falsehood  do  not  love. 
For  all  these  are  the  things  which  I  hate, 
Saith  Jehovah.' 

The  Reply. 

18.  And  the  word  of  Jehovah  of  Hosts  was  to  me,  saying, 

19.  Thus  saith  Jehovah  of  Hosts, 

'  The  fast  of  the  fourth  {month),  and  the  fast  of  the  fifth, 
And  the  fast  of  the  seventh,  and  the  fast  of  the  tenth. 
Shall  be  to  the  house  of  Judah  for  joy  and  gladness. 
And  for  festal  observances, 
Therefore  love  the  truth  and  peace.' 


ZECHARIAH.  105 

Promises  to  the  Church. 

20.  Thus  saith  Jeliovah  of  hosts, 

*  It  shall  yet  be  that  peoples  shall  come, 
And  the  inhabitants  of  many  cities. 

21.  And  they  shall  go,  the  inhabitants  of  one  {city)  to  another, 
Saying,  '  Let  us  go  to  pray  before  Jehovah 

And  to  seek  Jehovah  of  Hosts.' 
'  I  will  go  also.' 

22.  And  they  shall  come,  many  peoples  and  many  nations, 
To  seek  Jehovah  of  Hosts  in  Jerusalem, 

And  to  pray  before  Jehovah. 

23.  Thus  saith  Jehovah  of  Hosts, 

In  those  days  {it  shall  be)  that  they  shall  seize  {viz.:) 
Ten  men  from  all  the  tongues  of  the  nations. 
They  shall  seize  the  skirt  of  a  man  {that  is)  a  Jew, 
Saying,  '  We  will  go  with  you, 
For  we  have  heard  that  God  is  with  you.' 


Part   IV. — Prophetic. 

Chapters    9 — 1 4  . 
I.   The  Syrian  Conquests  of  Alexander. 

Ch.  9  :  1—8. 
A  Burdeu. 

The  word  of  Jehovah  on  the  land  of  Hadracli, 
And  Damascus  shall  be  its  rest. 
For  to  Jehovah  is  the  sight  of  man, 
And  all  the  tribes  of  Israel. 
Also  Hamath  shall  border  on  it. 
Tyre  and  Sidon  because  it  is  very  wise. 
And  Tyre  has  built  for  herself  a  strong  hold, 
And  has  heaped  up  silver  as  dust, 
And  gold  as  the  mire  of  the  streets. 
Behold  the  Lord  will  dispossess  her. 
And  will  cast  into  the  sea  her  bulwark. 
And  she  shall  be  consumed  with  fire. 

7 


106  ZECHARIAH. 

5.  Aslikclon  shall  see  it  and  fear, 

Gaza  {shall  see  it)  and  tremble  greatly, 
And  Ekron,  for  her  reliance  is  disg-raced, 
And  a  King  shall  perish  from  Gaza, 
And  Ashkelon  shall  not  be  inhabited. 

6.  An  alien  shall  dwell  in  Ashdod, 

And  I  will  destroy  the  pride  of  the  Philistines. 

7.  And  I  will  remove  his  blood  from  his  mouth. 
And  his  abominations  from  between  his  teeth. 
And  he  that  remains,  even  he,  shall  be  for  our  God, 
And  he  shall  be  as  a  prince  in  Judah, 

And  Ekron  as  the  Jebusite. 

8.  And  I  will  encamp  around  my  house  because  of  the  army, 
Because  of  the  passer  by,  and  because  of  the  returner. 
And  the  exactor  shall  no  more  pass  through  them, 

For  now  I  see  with  mine  eyes. 

II.     The  lowly  King  Messiah. 
Ch.  9  :  9,  10. 

9.  Rejoice  greatly,  daughter  of  Zion, 
Shout  for  joy,  daughter  of  Jerusalem, 
Behold  !  thy  King  cometh  unto  thee, 
Just,  and  endowed  with  salvation,  is  he. 
Lowly  and  riding  upon  an  ass. 

And  upon  a  foal,  the  son  of  she-asses. 

10.  And  I  will  cut  off  the  chariot  from  Ephraim, 
And  the  horse  from  Jerusalem, 

And  the  bow  of  war  shall  be  cut  off, 
And  he  shall  speak  peace  to  the  nations, 
And  his  dominion  {he)  from  sea  to  sea, 
And  from  the  river  to  the  ends  of  the  earth. 

III.     The  Maccahean  Deliverance. 
Ch.  9  :  11— n. 

11.  Also  thou — in  the  blood  of  thy  covenant 
I  have  sent  forth  thy  prisoners, 

From  the  pit,  and  there  is  no  water  in  it. 


ZECHARIAH.  107 

12.  Return  to  the  strong  hold,  0  prisoners  of  hope  ! 

Even  to-day  {am  I)  declaring,  I  will  render  double  to  you. 

13.  For  I  have  bent  to  me  Judah, 

The  bow  have  I  filled  with  Ephraim, 

And  I  have  raised  up  thy  sons,  0  Zion  ! 

Against  thy  sons,  0  Javan  ! 

And  have  made  thee  as  tlie  sword  of  a  mighty  man. 

14.  And  over  them  Jehovah  will  appear, 
And  his  arrow  goes  forth  like  lightning, 

And  the  Lord  Jehovah  shall  blow  the  trumpet. 
And  he  goes  forth  in  the  storms  of  the  south. 

15.  Jehovah  of  hosts  will  protect  them, 

And  they  eat,  and  they  trample  under  foot  the  sling-stones, 
And  they  drink,  and  make  a  noise  as  from  wine, 
And  they  are  full  as  the  altar-bowls. 
And  as  the  corners  of  the  altar. 

16.  And  Jehovah  their  God  will  save  them  in  that  day, 
As  a  flock  {will  he  save)  his  people. 

For  as  gems  of  a  diadem  are  they  lifted  up  in  his  land. 
IT.    For  how  great  is  his  goodness  ! 
And  how  great  his  beauty  ! 
Corn  makes  the  young  men  to  grow, 
And  new  wine  the  maidens. 

IV.     Prayer  and  Promise. 
Ch.  10  :  1—5. 

1.  Ask  of  Jehovah  rain. 

In  the  time  of  the  latter  rain  ; 
Jehovah  shall  {then)  cause  lightnings, 
And  shall  give  abundant  rain. 
To  every  man  grass  in  his  field. 

2.  For  the  teraphim  speak  nothingness  ; 
And  the  soothsayers  see  falsehood  ; 
And  the  dreams  speak  vanity  ; 
They  comfort  falsely  ; 
Wherefore  they  wander  as  a  flock. 

They  are  troubled  because  there  is  no  shepherd. 

3.  Against  the  shepherds  my  anger  is  kindled, 
And  the  he-goats  will  I  punish. 


108  ZECHARIAH. 

For  Jehovah  of  Hosts  visits  his  flock,  the  house  of  Judah, 
And  makes  them  like  a  caparisoned  horse  in  war, 

4.  From  him  (is)  the  corner-stone,  and  from  him  the  pin, 
From  him  the  bow  of  battle. 

From  him  comes  forth  every  ruler  together. 

5,  And  they  shall  be  as  heroes. 

Trampling  on  the  mire  of  the  streets  in  war, 
And  they  fight,  for  Jehovah  is  with  them, 
And  the  riders  on  horses  are  put  to  shame. 


V.      The  Restoration  of  the  Jews. 
Ch.  10  :  6—12. 

6.  And  I  will  strengthen  the  house  of  Judah, 
And  I  will  save  the  house  of  Joseph, 
And  I  will  again  cause  them  to  dwell, 
For  I  have  compassion  upon  them  ; 

And  they  shall  be  as  though  I  had  not  cast  them  out, 
For  I  am  Jehovah  their  God,  and  I  will  hear  them. 

7.  And  Ephraim  shall  be  as  a  mighty  man. 
Their  heart  shall  rejoice  as  {with)  wine, 
And  their  sons  shall  see  and  rejoice, 
Their  heart  shall  rejoice  in  Jehovah. 

8.  I  will  hiss  to  them  and  collect  them, 
For  I  have  redeemed  them. 

And  they  shall  be  many  as  they  were  before. 

9.  And  I  will  sow  them  among  the  peoples. 
And  in  distant  lands  they  shall  remember  me. 
And  with  their  children  they  shall  live  and  return. 

10.  And  I  will  bring  them  back  from  the  land  of  Egypt, 
And  from  Assyria  will  I  gather  them. 

And  to  the  land  of  Gilead  and  Lebanon  will  I  bring  them, 
And  there  shall  not  be  room  to  contain  them. 

11.  And  he  passes  through  the  sea,  the  affliction, 
And  he  smites  in  the  sea  the  waves. 

And  all  the  deeps  of  the  river  are  put  to  shame. 
And  the  pride  of  Assyria  is  overthrown. 
And  the  rod  of  Egypt  shall  give  way. 


ZECHARIAH.  109 

12.    And  I  will  strengthen  tlicm  in  Jehovah, 
And  in  his  name  shall  they  walk, 
Saith  Jehovah. 

VI.     The  Mission  of  Messiah. 

Chap.   11. 

( 1 . )    The  storm  2)recedinr/  the  coming  of  Christ. 

Ch.  11  :  1—3. 

1.  Open,  0  Lebanon,  thy  gates, 

And  let  the  fire  consume  thy  cedars. 

2.  Howl,  0  cypress,  for  the  cedar  falls, 
For  the  lofty  are  laid  waste, 
Howl,  0  yQ  oaks  of  Bashan, 

For  the  thick  forest  falls. 

3.  A  voice  of  howling  of  the  shepherds  ! 
For  their  glory  is  laid  waste  : 

A  voice  of  roaring  of  the  lions  ! 

For  the  pride  of  Jordan  is  laid  waste. 

(2.)    Christ  assuming  the  pastoral  care  of  the  Theocratic  2'>Gople. 
V.  4—14. 

4.  Thus  saith  Jehovah  my  God, 
'  Feed  the  flock  of  slaughter. 

5.  Whose  buyers  slaughter  them, 
And  do  not  become  guilty  : 
And  whose  sellers  say. 

Blessed  be  Jehovah,  for  I  am  enriched. 
And  their  shepherds  spare  them  not. 

6.  For  I  will  no  longer  spare  the  dwellers  in  this  land, 
Saith  Jehovah, 

And  behold  !  I  will  give  up  each  man 

To  the  hand  of  his  neighbor, 

And  to  the  hand  of  his  king. 

And  they  lay  waste  the  land, 

And  I  will  not  deliver  out  of  their  hand.' 

7.  So  I  fed  the  flock  of  slaughter, 

In  order  that  {I  might  i^reserve)  the  humble  of  the  flock. 


110  ZECHARIAH. 

And  I  took  to  myself  two  staves, 
The  one  I  called  Favor, 
The  other  I  called  Union, 
And  I  fed  the  flock. 

8.  And  I  destroyed  three  shepherds  in  one  month, 
And  my  soul  was  grieved  with  them. 

And  their  soul  abhorred  me. 

9.  Then  I  said,  I  will  not  feed  you, 
The  dying,  let  them  die, 

The  cut  off,  let  them  be  cut  off. 

The  remaining,  let  them  consume  each  the  flesh  of  the  other. 

10.  And  I  took  my  staff  Favor  and  brake  it ; 

To  abolish  my  covenant  that  I  had  made  with  all  nations. 

11.  And  it  {the  covenant)  was  abolished  in  that  day. 
And  thus  they  knew  (viz.) 

The  humble  of  the  flock  who  clung  to  me. 
That  this  is  the  word  of  Jehovah. 

12.  Then  I  said  to  them. 

If  it  seem  good  in  your  eyes,  give  me  my  reward. 

And  if  not,  withhold  it. 

And  they  weighed  my  reward,  thirty  pieces  of  silver  ! 

13.  And  Jehovah  said  to  me. 
Cast  it  to  the  potter, 

This  magnificent  price  at  which  I  was  valued  of  them. 

And  I  took  the  thirty  pieces  of  silver. 

And  I  cast  it  down  in  the  house  of  Jehovah, 

(  To  be  given  thence)  to  the  potter. 

14.  And  I  broke  my  second  staff  Union, 

To  destroy  the  brotherhood  between  Judah  and  Israel. 

(3.)    The  curse  of  evil  rulers  after  the  rejection  of  Christ. 
Ch.  11  :  15— n. 

15.  And  Jehovah  said  to  me, 

'  Again,  take  to  thee  the  implements  of  a  foolish  shepherd. 

16.  For  behold  !  I  raise  up  a  shepherd  in  the  laud. 
The  perishing  will  he  not  visit. 

The  straying  will  he  not  seek  out, 
The  wounded  will  he  not  heal. 
The  feeble  will  he  not  nourish, 


ZECflARIAH.  Ill 

And  the  flesh  of  the  fat  ones  will  he  eat 
And  their  hoofs  will  he  break  off. 
17.    Wo  to  the  worthless  shepherd,  forsaking  the  flock  ! 
A  sword  upon  his  arm  ! 
And  upon  his  right  eye  ! 
His  arm  shall  surely  be  withered, 
And  his  right  eye  shall  surely  be  blind.' 

VII.     Future  blessings  to  Judah. 

Ch.  12  :  1—9. 

1 .  A  Burden. 

'  The  word  of  Jehovah  upon  Israel, 

Saith  Jehovah,  who  stretches  the  Heavens, 

And  establishes  the  earth, 

And  forms  the  spirit  of  man  within  him. 

2.  Behold  !  I  make  Jerusalem  a  threshold  of  shaking 
To  all  nations  round  about, 

And  also  upon  Judah  shall  it  be. 
In  the  siege  against  Jerusalem. 

3.  And  it  shall  be  in  that  day, 

I  will  make  Jerusalem  a  stone  of  burden  to  all  the  nations. 
All  who  lift  it  up  shall  surely  gash  themselves, 
And  there  shall  be  gathered  against  her  all  people  of  the 
earth, 

4.  In  that  day,  saith  Jehovah, 

I  will  smite  every  horse  with  affright, 

And  his  rider  with  madness, 

And  upon  the  house  of  Judah  will  I  open  my  eyes, 

And  every  horse  of  the  nations  will  I  smite  with  blindness. 

5.  And  the  princes  of  Judah  say  in  their  hearts, 
My  strength  (is)  the  inhabitants  of  Jerusalem, 
In  Jehovah  of  Hosts,  their  God. 

6.  In  that  day  I  will  make  the  princes  of  Judah 
As  a  pan  of  fire  among  faggots, 

And  as  a  torch  of  fire  in  a  sheaf. 

And  they  shall  consume  on  the  right  hand  and  on  the  left 
All  the  nations  round  about. 

And  Jerusalem  shall  yet  sit  in  her  own  place  in  Jerusa- 
lem. 


112  ZECHARIAH. 

7.  And  Jehovah  shall  help  the  tents  of  Judah  first, 
That  the  glory  of  the  house  of  David, 

And  the  glory  of  the  inhabitant  of  Jerusalem, 
May  not  be  magnified  over  Judah. 

8.  In  that  day  Jehovah  will  protect  the  dweller  in  Jerusalem, 
And  the  feeble  among  them  in  that  day  shall  be  as  David, 
And  the  house  of  David  as  God, 

As  the  angel  of  Jehovah  before  them. 

9.  And  it  shall  be  in  that  day 

I  will  seek  to  destroy  all  nations 
Who  come  up  against  Jerusalem.' 

VIII.    Future  reijentance  and  hiessing  to  Jerusalem. 
Ch.  12  :  10—14. 

10.  And  I  pour  out  upon  the  house  of  David, 
And  upon  the  inhabitants  of  Jei'usalem, 
A  spirit  of  grace  and  of  supplication. 

And  they  look  upon  me,  whom  they  pierced, 

And  they  lament  for  him,  as  the  lamenting  of  an  only  child, 

And  they  mourn  for  him,  as  the  mourning  of  a  first-born. 

11.  And  in  that  day  the  mourning  shall  be  great  in  Jerusalem, 
As  the  mourning  of  Hadadrimmon  in  the  vale  of  Megiddo. 

12.  And  the  land  mourns,  family  by  family  apart, 

The  family  of  the  house  of  David  apart  and  their  wives 

apart, 
The  family  of  the  house  of  Nathan  apart  and  their  wives 

apart, 

13.  The  family  of  the  house  of  Levi  apart  and  their  wives  apart, 
The  family  of  the  house  of  Shimei  apart  and  their  wives 

apart, 

14.  All  the  remaining  families. 

Family  by  family  apart,  and  their  wives  apart. 

IX.     Fruits  of  penitence. 

Ch.  13  :  1—6. 

1.    In  that  day  there  shall  be  a  fountain  opened. 

To  the  house  of  David,  and  to  the  inhabitants  of  Jerusalem, 
For  sin,  and  for  uncleanness. 


ZECHARIAH.  113 

2.  And  it  shall  be  in  that  day,  saith  Jehovah  of  Hosts, 
I  will  cut  off  the  names  of  the  idols  from  the  land, 
And  they  shall  not  be  remembered  any  more  ; 

And  also  the  prophets,  and  the  spirit  of  uncleanness 
Will  I  remove  from  the  land. 

3.  And  it  happens,  if  a  man  still  prophesy. 

His  father  and  his  mother  who  begat  him  say  unto  him, 

'  Thou  shalt  not  live. 

Because  thou  hast  spoken  falsehood  in  the  name  of  Jehovah,' 

And  his  father  and  his  mother  who  begat  him, 

Pierce  him  through  in  his  prophesying. 

4.  And  it  happens  in  that  day,  the  prophets  are  ashamed 
From  their  vision  in  their  prophesying. 

And  the}'  shall  no  longer  put  on  the  mantle  of  hair  to  deceive. 

5.  And  he  says,  '  I  am  not  a  prophet,  I  am  a  husbandman, 
For  a  man  has  sold  me  from  the  time  of  my  youth.' 

6.  And  he  {the  former)  says  unto  him, 

'  What  then  are  these  wounds  between  thy  hands  V 
And  he  replies  :  '  {they  are  the  wounds) 
Which  I  received  in  the  house  of  my  lovers.' 

X.      The  sword  awaking  against  the  shepherd. 
Ch.  13  :  t— 9. 

7.  0  sword  !  awake  against  my  shepherd. 
Against  a  man,  my  nearest  kin, 
Saith  Jehovah  of  Hosts. 

Smite  the  shepherd. 

And  the  sheep  shall  be  scattered. 

And  I  will  bring  back  my  hand  upon  the  little  ones. 

8.  And  it  shall  be  in  all  the  land,  saith  Jehovah, 
Two  portions  shall  be  cut  off"  and  die, 

And  the  third  portion  shall  remain  in  it. 

9.  And  I  bring  the  third  part  into  the  fire 
And  purify  them  as  silver  is  purified, 
And  try  them  as  gold  is  tried. 

They  shall  call  upon  my  name, 

And  I  will  hear  them, 

I  will  say  they  are  my  people, 

And  they  shall  say,  Jehovah  is  my  God. 


114  ZECHARIAH. 

XI.     Future  glories  of  the  Church. 
Chap.  14. 

1.  Behold  a  day  comes  to  Jehovah. 

And  thy  spoil  is  divided  in  the  midst  of  thee. 

2.  And  I  collect  all  the  nations  against  Jerusalem  to  battle, 
And  the  city  is  taken,  and  the  houses  plundered. 

And  the  women  dishonored, 
And  half  the  city  go  forth  into  captivity, 
And  the  remnant  of  the  city  shall  not  be  cut  oif  from  the 
city. 

3.  And  Jehovah  goes  forth  and  fights  against  those  heathen, 
As  in  the  day  of  his  conflict,  in  the  day  of  battle. 

4.  And  his  feet  shall  stand  in  that  day  on  the  mount  of  Olives, 
Which  is  before  Jerusalem  on  the  east, 

And  the  mount  of  Olives  is  split  in  tlie  midst 
From  east  to  west,  a  great  valley 

And  half  the  mountain  recedes  to  the  north,  and  half  to  the 
south. 

5.  And  ye  flee  into  my  mountain  valley, 

For  the  mountain  valley  will  extend  to  Azal, 

And  ye  shall  flee,  as  ye  fled  before  the  earthquake. 

In  the  days  of  Uzziah,  king  of  Judah, 

And  there  comes  Jehovah  my  God,  all  holy  ones  with  thee. 

6.  And  it  shall  be  in  that  day. 

It  shall  not  be  light,  precious  things  are  obscured. 
1.    And  it  shall  be  one  day,  it  shall  be  known  to  Jehovah, 
Not  day,  and  not  night. 
And  it  shall  be  that  in  the  evening  time  it  shall  be  light. 

8.  And  it  shall  be  in  that  day. 

Living  waters  shall  go  out  from  Jerusalem, 
Their  half  to  the  eastern  sea. 
And  their  half  to  the  western  sea. 
In  summer  and  winter  it  shall  be. 

9.  And  Jehovah  shall  bo  king  over  the  whole  land. 

In  that  day  Jehovah  shall  be  one,  and  his  name  one. 
10.    All  the  land  shall  be  changed, 

As  the  plain  from  Geba  to  Rimmon,  south  of  Jerusalem, 
And  she  shall  be  exalted  and  sit  in  her  place. 


ZECHARIAH.  115 

From  the  gate  of  Benjamin  to  the  place  of  the  first  gate, 

To  the  gate  of  the  corner, 

And  from  the  tower  of  Hananeel  to  the  king's  wine  presses. 

11.  And  they  dwell  in  her, 

And  there  shall  be  no  more  curse, 
And  Jerusalem  sits  in  security. 

12.  And  this   shall  be  the  plague,  with  which  Jehovah  shall 

plague 
All  nations  which  warred  against  Jerusalem, 
His  flesh  shall  rot,  and  he  standing  on  his  feet, 
And  his  eyes  shall  rot  in  their  sockets, 
And  their  tongue  shall  rot  in  their  mouth. 

13.  And  it  shall  be  in  that  day. 

There  shall  be  among  them  a  great  confusion  from  Jehovah, 
And  they  shall  seize  each  man  the  hand  of  his  neighbor, 
And  his  hand  shall  rise  against  the  hand  of  his  neighbor. 

14.  And  Judah  also  shall  fight  in  Jerusalem, 

And  the  wealth  of  all  the  nations  round  about  shall  be  gath- 
ered ; 
Gold,  and  silver,  and  garments  in  great  abundance. 

15.  And  so  shall  be  the  plague  of  the  horse,  the  mule,  the  camel, 

and  the  ass. 
Which  shall  be  in  these  camps,  as  this  plague. 

16.  And  it  shall  be  that  the  remnant  of  all  the  nations, 
•Who  came  up  against  Jerusalem, 

Shall  go  up  from  year  to  year,  {to  Jerusalem,) 
To  worship  the  king,  Jehovah  of  Hosts, 
And  to  keep  the  feast  of  tabernacles. 
IT.  And  it  shall  be  that  whoever  of  the  tribes  of  the  earth, 

Will  not  go  up  to  Jerusalem  to  worship  the  king,  Jehovah 

of  Hosts, 
Upon  them  there  shall  be  no  rain. 

18.  And  if  the  family  of  Egypt  will  not  go  forth,  and  come  up, 
And  there  shall  not  be  upon  them  {therefore  any  rain,) 
There  shall  be  the  plague  with  which  Jehovah  shall  plague 

the  nations, 
That  do  not  come  up  to  keep  the  feast  of  tabernacles.  , 

19.  And  this  will  be  the  sin  of  Egypt  and  the  sin  of  all  nations, 
That  come  not  up  to  keep  the  feast  of  tabernacles. 


116  ZECHARIAH. 

20.  In  that  day  there  shall  be  upon  the  bells  of  the  horses 
"  Sacred  to  Jehovah." 

And  the  vessels  in  the  house  of  Jehovah  shall  be, 
As  the  sacrificial  bowls  upon  the  altar, 

21.  And  every  vessel  in  Jerusalem  and  Judah  shall  be, 
Sacked  to  Jehovah  of  Hosts. 

And  all  the  sacrificers  shall  come,  and  take  from  them  and 

offer  in  them, 
And  there  shall  be  no  more  a  Canaanite 
In  the  house  of  Jehovah  of  Hosts,  in  that  day. 


INTRODUCTION     TO     ZECHARIAH. 

The  name  Zechariah  (remembrance  of  Jehovah^  or 
one  whom  Jehovah  rememhers)  was  common  among  the 
Jews,  as  appears  from  the  fact  that  four  others  be- 
sides the  prophet  are  mentioned  in  the  Old  Testament. 
Like  Jeremiah  and  Ezekiel,  he  was  a  priest  as  well  as 
a  prophet.  In  the  prophecy  he  is  called  the  son  of 
Barachiah,  the  son  of  Iddo  ;  whilst  in  Ezra  5  :  1,  6  : 
14,  he  is  simply  called  the  son  of  Iddo.  From  this  fact 
it  has  been  inferred  that  he  was  not  the  grandson  of 
Iddo,  but  his  son,  and  that  Iddo  and  Barachiah  are 
names  for  the  same  person.  But  the  fact  probably  is, 
that  his  father  died  when  he  was  very  young,  and 
therefore  in  the  priestly  genealogy  he  was  reckoned  as 
the  son  of  his  grandfather,  a  reckoning  which  the  flexi- 
bility of  all  terms  of  relationship  among  the  Jews  made 
not  uncommon. 

Of  his  personal  history  we  know  but  little,  except 
that  he  entered  early  on  the  discharge  of  his  prophetic 
duties,  (ch.  2:4.)  Some  have  supposed  that  our  Lord 
referred  to  him  in  Matt.  23  :  35,  when  he  speaks  of 
Zechariah,  the  son  of  Barachiah,  who  perished  between 
the  porch  and  the  altar.  But  there  is  no  evidence  what- 
ever that  this  prophet  thus  died.    There  is  a  Zechariah, 


118  ZECHARIAH. 

who  died  in  this  way,  mentioned  in  2  Chron.  24  :  21,  to 
whom  it  is  much  more  probable  that  the  allusion  is 
made.  He  was,  it  is  true,  the  son  of  Jehoia?da,  but, 
aside  from  the  fact  that  double  names  are  mentioned  in 
the  same  way  elsewhere,  as  in  the  case  of  Hobab,  the 
more  familiar  name  Barachiah  might  readily  creep  into 
the  text  from  the  margin  to  take  the  place  of  the  less 
familiar  Jehoiada,  or  to  define  the  name  Zechariah,  that 
was  perhaps  left  without  any  patronymic.  The  reason 
for  referring  to  him  is  found  in  the  arrangement  of  the 
Hebrew  Old  Testament,  by  which  2  Chronicles  is  the 
last  book  in  the  volume,  thus  making  Zechariah  the 
last  martyr  of  whom  they  would  read,  as  Abel  was  the 
first. 

His  family  seems  to  have  returned  from  Babylon  with 
the  first  expedition  in  the  reign  of  Cyrus,  and  as  this 
was  eighteen  years  before  the  date  of  the  prophecy,  in 
which  he  is  expressly  called  a  young  man,  he  must  have 
been  very  young  at  the  time  of  his  return.  He  had 
seen  the  arresting  of  the  erection  of  the  temple  by  the 
successful  machinations  of  the  Samaritans  in  the  Persian 
Court,  and  the  depressed  tone  of  the  national  character 
during  the  time  that  followed  this  arrest.  He  had  wit- 
nessed the  growth  of  that  selfish  greed  for  their  own 
individual  interests,  and  their  neglect  of  the  interests  of 
religion,  that  was  so  mournful  a  characteristic  of  this 
period.  He  had  also  seen  the  creeping  feebleness  with 
which  the  work  of  rebuilding  the  temple  was  undertaken 
and  prosecuted,  when  the  edict  of  permission  was  again 


ZECHARIAH.  119 

issued,  by  Darius  Hystaspis.  Now,  as  the  temple  was 
to  them  the  grand  symbol  of  revealed  religion,  indiffer- 
ence to  it  was  an  undoubted  symptom  of  backsliding 
and  spiritual  declension.  It  was  therefore  necessary  '' 
that  they  should  be  stirred  up  to  the  discharge  of  their 
duty  as  to  the  temple,  and  awakened  to  a  proper  esti- 
mate of  that  great  plan  of  mercy  to  the  world,  of  which 
the  temple  and  the  theocracy  were  but  symbols,  in  order 
that  their  zeal  might  have  at  once  a  right  motive  and  a 
right  direction.  Hence  Haggai  was  first  raised  up  to 
rouse  them  to  activity  in  building  the  temple,  and  two 
months  later  Zechariah  followed  to  take  up  the  same 
theme  and  unfold  it  yet  more  richly  to  the  minds  of  the 
people,  by  connecting  the  poor  and  passing  present,  with 
the  magnificent  and  enduring  future.  The  scope  of  the  i 
prophecy  then  is  to  produce  a  genuine  revival  of  religion 
among  the  people,  and  thus  encourage  them  in  the  ^ 
right  way  to  engage  in  the  rebuilding  of  the  temple. 

The  date  of  the  prophecy  is  recorded  very  accurately, 
and  is  identical  with  that  of  Haggai,  the  second  year  of 
Darius  Hystaspis,  b.  c.  520. 

In  regard  to  the  literary  characteristics  of  the  proph- 
ecy, Henderson  remarks: — "In  point  of  style,  our 
prophet  varies,  according  to  the  nature  of  his  subjects, 
and  the  manner  in  which  they  were  presented  to  his 
mind.  He  now  expresses  himself  in  simple,  conversa- 
tional prose,  now  in  poetry.  At  one  time  he  abounds 
in  the  language  of  symbols  ;  at  another,  in  that  of 
direct  prophetical  announcement.     His  symbols  are,  for 


120  ZECHARIAH. 

the  most  part,  enigmatical,  and  require  the  explanations 
which  accompany  them.  His  prose  resembles  most  that 
of  Ezekiel ;  it  is  diffuse,  uniform,  and  repetitious.  His 
prophetic  poetry  possesses  much  of  the  elevation  and 
dignity  to  be  found  in  the  earlier  prophets,  with  whose 
writings  he  appears  to  have  been  familiar  ;  only  his 
rhythmus  is  sometimes  harsh  and  unequal,  while  his 
parallelisms  are  destitute  of  that  symmetry  and  finish 
which  form  some  of  the  principal  beauties  of  Hebrew 
poetry." 

The  prophecy  consists  of  four  parts  :  I.  Introductory, 
ch.  1  :  1 — 6  ;  II.  Symbolical,  ch.  1  :  Y  to  the  end  of  ch. 
6,  containing  nine  visions  ;  III.  Didactic,  chs.  7  and  8  ; 
and,  IV.  Froplietic,  ch.  9  to  the  end. 


Part  I. — Introductory. — Ch.  1  : 1 — 6. 

ANALYSIS. 

I.  The  warning  from  the  example  of  their  fathers,  who  were  dis- 
obedient to  the  word  of  the  Lord,  and  therefore  punished,  (v.  1,  2.) 

II.  The  exhortation  to  avoid  their  sins,  (v.  3,  4.) 

III.  The  fate  of  their  fathers  pressed  as  a  reason  for  listening 
to  his  message,  which  he  was  then  about  to  deliver,  (v.  5,  6.) 


COMMENTARY 


CHAPTER  I. 

1  In  the  eighth  month,  in  the  second  2   The    Lord  hath  been    sore  dis- 

yeai'  of  Darius,  came  the  word  of  the  pleased  with  your  fathers. 

Lord  unto  Zechariah,  the  son  of  Bara-  3  Therefore,   say  thou  unto   them, 

chiah,  the  son  of  Iddo  the  prophet.  Thus  saith  the  Lord  of  hosts,  Turn 

saying,  ye  unto  me,  saith  the  Lord  of  hosts, 

1  :  1 — 6. — "  In  the  eighth  month,  in  the  second  year  of  Da- 
rius, came  the  word  of  Jehovah  unto  Zechariah,  son  of  Bara- 
chiah,  son  of  Iddo,  the  proj)het,  saying.  Angry  hath  Jehovah  been 
toward  your  fathers  with  {great)  anger.  Therefore  say  thou  unto 
them,  thus  saith  Jehovah  of  hosts.  Return  ye  unto  me,  saith  Jeho- 
vah of  hosts,  and  I  will  return  unto  you,  saith  Jehovah  of  hosts. 
Be  ye  not  as  your  fathers,  unto  whom  the  former  prophets  cried, 
saying  :  Thus  saith  Jehovah  of  hosts  ;  return,  I  beseech  you,  from 
your  evil  ways,  and  from  your  evil  doings  ;  but  they  did  not  hear, 
they  did  not  attend  unto  mo,  saith  Jehovah.  Your  fathers,  where 
are  they  ?  And  the  prophets,  do  they  live  forever  ?  But  my 
words,  and  my  statutes,  which  I  commanded  my  servants,  the 
prophets,  have  they  not  overtaken  your  fathers  ?  And  they  re- 
turned and  said  ;  {afier  this,)  like  as  Jehovah  of  hosts  hath 
thought  to  do  unto  us,  accoi'ding  to  our  ways,  and  according  to 
our  doings,  so  hath  he  done  unto  us." 

The  general  meaning  of  this  exordium  is,  God  ful- 
filled all  his  threatenings  to  your  fathers  ;  therefore  be- 
ware, lest,  by  disobeying  my  voice,  as  they  did  that  of 


122  ZECHARIAH. CHAPTER    I. 

and  I  will  turn  unto  you,  saith  the     whom  the  former  prophets  have  cried, 

Loud  of  hosts.  saying,  Thus  saith  the  Lord  of  hosts  ; 

4  Be  ye  not  as  your  fathers,  unto     Turn  ye  now  from  your  evil  ways,  and 

the  earlier  prophets,  you  suffer  as  did  your  fathers.  It 
was,  therefore,  a  most  suitable  introduction  to  the  dis- 
charge of  his  prophetic  functions. 

The  reference  of  the  prophet  is  to  the  threatening  of 
conquest  and  captivity  to  their  fathers,  and  to  the  ful- 
filment of  that  threatening  that  was  then  before  their 
eyes.  And  how  complete  was  that  fulfilment !  The 
land  that  once  flowed  with  milk  and  honey  was  now 
lying  in  widowed  desolation  and  barrenness.  The  hills 
on  whose  green  terraces  once  hung  the  climbing  vine 
and  the  generous  olive,  were  now  bare  and  rugged. 
The  cities  and  villages  once  echoing  to  the  busy  hum  of 
a  happy  people,  were  now  in  ruins,  and  all  over  their 
once  beautiful  land  had  God  written  Ichabod.  Thus 
far  the  meaning  is  plain. 

The  only  difiiculty  is  in  the  logical  coherence  of  v.  5, 
with  what  precedes  it.  It  seems  to  place  the  fathers 
who  sinned  and  the  prophets  who  obeyed  on  the  same 
footing,  as  sharing  the  same  fate.  Hence  some  have 
suppose  the  reference  was  to  false  prophets,  a  supposi- 
tion that  completely  dislocates  the  whole  passage  and 
overlooks  the  current  of  thought. 

The  object  of  the  exordium  is  to  show  the  unchanging 
I    permanence  of  God's  word,  by  contrasting  it  with  the 
^   transitory  nature  of  their  fathers  and  the  prophets,  and 
it  may  thus  be  set  forth  more  fully. 


ZECIIARIAn. — CnAPTER    I.  123 

from  your  evil  doings  ;  but  tliey  did  not         5  Tour  fathers,  where  are  they  ?  and 
hear,  nor  hearlieu  unto  me,  saith  the     the  propliets,  do  they  live  for  ever  ? 
Lord.  6  But  my  words  and  my  statutes, 

Let  the  fate  of  your  fathers  be  a  warning  to  you  that 
you  avoid  the  disobedience  to  the  word  of  Jehovah,  which 
brought  upon  them  evils  so  desolating.  For  where  are 
they  now  ?  Once  they  ruled  and  worshipped  here  as  do 
j'-ou.  The  song  of  the  Levite  rang  through  the  arches 
of  the  temple,  the  smoke  of  the  victim  ascended  from 
its  altars,  their  banners  waved  over  these  hills,  and 
their  armies  struck  terror  into  the  hearts  of  their  ene- 
mies. But  where  are  they  now  ?  Some  lie  in  slaugh- 
tered heaps,  when  the  banner  of  Judah  was  trampled 
in  the  dust,  and  her  bravest  sons  cut  down  like  grass 
before  the  mower's  scythe,  by  the  fierce  cohorts  of  the 
Assyrian.  Some  lie  buried  in  the  ruins  of  the  holy  city, 
which  they  sought  to  defend  from  the  spoiler.  Some 
are  sleeping  by  the  flashing  waters  of  the  Euphrates,  far 
from  the  graves  of  their  fathers,  after  weeping  out  a 
weary  life  beneath  the  willows  that  bend  in  the  land  of 
the  stranger.  Whilst  some  in  the  feebleness  of  totter- 
ing age  have  returned  to  lay  their  bones  in  the  soil  that 
is  hallowed  by  the  memories  and  hopes  of  Israel. 

And  why  has  this  been  their  mournful  history  ?  Be- 
cause they  refused  to  listen  to  the  warnings  of  the 
prophets.  Hence  even  the  prophets  themselves  were 
taken  away.  They  warned,  and  wept,  and  prayed,  but 
met  only  with  stoning,  reviling  and  hate.  They  toiled 
on  to  stay  the  coming  judgments,  but  when  their  efforts 
were  disregarded  by  the  people,  God  in  mercy  took 


124  ZECHARIAH. CHAPTER     I. 

■which  I  commanded  my  servants  the  to  do  nnto  \\s,  according  to  our  ways, 

prophets,  did  they  not  take  hold  of  and  according  to  our  doings,  so  hath  he 

your  fathers ;  and  they  returned  and  dealt  with  us. 
said,  Like  as  the  Loed  of  hosts  thought 

tliem  away  from  the  evil  to  come.  Then  the  last  bar- 
rier was  removed  and  the  torrent  of  wrath  came  dire 
and  pitiless  in  its  rush  of  fury,  and  swept  them  away  in 
its  flood.  Now  as  your  fathers  and  the  prophets  alike 
have  passed  away,  according  to  my  word  ;  as  neither  the 
wickedness  of  the  one,  nor  the  piety  of  the  other,  could 
arrest  my  threatened  judgments,  beware  lest  a  like 
evil  come  upon  you,  that  your  prophets  being  disre- 
garded, be  also  withdrawn,  and  the  judgments  you  are 
daring  come  upon  you  for  your  disobedience. 

This  appropriate  introduction  was  probably  followed 
with  exhortations  to  build  the  temple  and  restore  the 
worship  of  God,  that  are  not  recorded,  as  their  interest 
was  local  and  temporary,  for  its  date  is  three  months 
anterior  to  the  next  portion  of  the  prophecy,  and  we 
cannot  suppose  all  that  time  to  have  elapsed  without 
any  prophetic  teachings  of  the  people.  That  there  were 
such  instructions,  and  that  they  were  obeyed  by  the 
people,  would  seem  probable  from  the  consolatory  char- 
acter of  the  next  divine  utterance  that  is  recorded  by 
the  prophet  in  these  visions. 

PRACTICAL    INFERENCES. 

(1.)  Whilst  God  is  love,  and  whilst  the  preachers 
of  the  gospel  must  preach  this  glorious  truth,  they  must 
not  conceal  the  fact  that  God  is  a  consuming  fire,  and 
angry  with  the  wicked  every  day.     It  is  a  sign  of  a 


ZECHARIAH.  —  CHATTER     I.  125 

7  %  Upon  the  four  and  twentieth  day  unto  Zechariah,  the  sou  of  Barachiah, 

of  the   eleventh  month,  which  is  the  the  son  of  Iddo  the  prophet,  saying, 
month   Sehat,   in   the   second  year  of         8  1  saw  by  night,  and  behold  a  man 

Darius,  came  the  word  of  the  Lord  riding  upon  a  red  horse,  and  he  stood 

sickly  piety  when  men  are  willing  to  hear  nothing  of 
the  wrath  of  God  against  sin,  (v.  1,  2.) 

(2.)  If  men  expect  God  to  return  to  them  in  prosper- 
ity, they  must  return  to  him  in  penitence.  The  flower 
averted  from  the  sun  must  turn  toward  it,  to  catch  its 
genial  smile,  (v.  3.) 

(3.)  What  we  have  to  do  for  God  in  hfe  should  be  done 
quickly,  for  life  is  rapidly  passing  ;  to  evil  and  good 
there  comes  alike  the  swift  shadows  of  the  sunset,  (v.  5.) 

(4.)  What  a  man  sows  he  shall  also  reap,  and  the 
seedingsof  life  on  earth  shall  be  harvested  in  heaven  or 
in  hell,  (v.  6.) 


Part  II. — The  Visions. 

Ch.  1  :  T  to  end  of  Ch.  6. 
VISION   I.  —  Chapter    1:  1—1  1 . 
The  Man  among  the  Myrtles. 
ANALYSIS. 

I.  The  vision  of  a  rider  among  the  myrtles,  surrounded  with 
other  riders,  who  bring  him  reports  of  the  state  of  the  earth,  (v. 
7—13.) 

II.  ExpLanation  of  this  vision  to  the  comfort  of  the  Jewish  peo- 
ple, and  their  encouragement  in  the  work  of  rebuilding  the  city 
and  temple,  (v.  14 — 17.) 

V.  7—17.  "  On  the  twenty-fourth  day  of  the  eleventh  month, 
which  is  the  month  of  Sebat  {February),  in  the  second  year 
of  Darius,  came  the  word  of  Jehovah  to  Zechariah,  the  son 
of  Berechiah,   the   son   of    Iddo,   the   prophet,    saying  :    I   saw 


126  ZECHARIAH. CHAPTER     I. 

among  the  myrtle  trees  that  were  in  these  ?  And  the  angel  that  talked  with 

the  bottom  ;  and  behind  him  icere  there  me  said  unto  me,   I  -will  show  thee 

red  horses,  speckled  and  white.  what  these  be. 
9  Then  said  I,  0  my  lord,  what  are 

that  nig-lit,  and  behold  a  man  riding  upon  a  red  horse,  and  he  stood 
among  the  myrtles  in  the  valley,  and  behind  him  there  were  red, 
bay  and  white  horses.  And  I  said,  '  My  lord,  what  are  these  V 
And  the  angel  that  talked  with  me,  said  unto  me,  '  I  will  show 
thee  what  they  are.'  And  the  man  that  stood  among  the  myrtles 
answered  and  said,  '  These  are  they  whom  Jehovah  hath  sent  to 
walk  throughout  the  earth.'  And  they  answered  the  angel  of 
Jehovah  that  stood  among  the  myrtles, '  We  have  walked  through- 
out the  earth,  and  behold  all  the  earth  dwells  and  is  at  rest.'  Then 
the  angel  of  Jehovah  answered  and  said,  '  Oh  Jehovah  of  Hosts  ! 
how  long  wilt  thou  not  pity  Jerusalem  and  the  cities  of  Judah, 
against  which  thou  hast  been  angry  these  seventy  years  V  And 
Jehovah  answered  the  angel  that  talked  with  me  good  words 
and  consoling  words.  And  the  angel  that  talked  with  me  said 
unto  me.  Cry,  saying,  Thus  saith  Jehovah  of  Hosts,  I  am  jealous 
for  Jerusalem,  and  for  Zion,  with  great  jealousy.  And  I  am 
inflamed  with  great  anger  against  the  secure  nations.  For  I  was 
but  a  little  angry,  (ac/ainst  Jerusalem  and  Zion,)  but  they  aggra- 
vated the  affliction.  Therefore  thus  saith  Jehovah,  I  am  returned 
to  Jerusalem  with  mercies,  my  house  (temple)  shall  be  built  in  it, 
saith  Jehovah  of  Hosts,  and  a  (measuring)  line  shall  be  stretched 
forth  upon  Jerusalem.  Cry  also,  saying,  thus  saith  Jehovah  of 
Hosts,  My  cities  shall  also  be  extended  by  prosperity,  and  Jehovah 
shall  yet  comfort  Zion,  and  shall  yet  choose  Jerusalem." 

The  object  of  this  vision,  or  waking  trance,  is  to  com- 
fort the  disheartened  people  in  their  labor,  by  showing 
them  the  fact  that  God  was  with  them,  although  they 
were  very  lowly  and  despised.  This  is  done  by  exhibiting 
a  symbolical  picture  of  the  theocratic  people,  which  is  ex- 
plained to  the  prophet  by  an  interpreting  angel,  who  is 
not  to  be  confounded  with  the  angel  of  Jehovah,  the 
central  figure  of  the  group. 


ZECIIARIAH.  —  CHAPTER     I.  127 

10  And  the  man  that  stood  among  11  And  they  answered  the  angel  of 

the  myrtle  trees  answered  and  said,  the  Lord  that  stood  among  the  myrtle 

Tliese  are  they  whom  the  Loud  hath  trees,  and  said.  We  have  walked  to  and 

sent  to  walk  to  and  fro  through  the  fro  through  the  earth,  and,  behold,  all 

earth.  the  earth  sitteth  still,  and  is  at  rest. 

He  sees  a  grove  of  myrtles,  a  beautiful  shrub,  with 
glossy,  dark  green  leaves,  and  white,  star-like  clusters 
of  fragrant  flowers,  whose  leaves  exhaled  their  richest 
odor  only  when  bruised.     This  was  a,,  symbol  of  the 
theocracy,  the  Jewish  Church  and  nation.     The  Church 
is  not  a  cedar,  in  its  queenly  pride,  or  an  oak  in  its    i 
giant  strength,  but  a  lowly  myrtle,  humble,  unpretend-  / 
ing,  and  exhaling  its  sweetest  graces  when  bruised  by 
the  weight  of  affliction.     Such  was  the  existing  state  of 
the  theocracy,  and  hence  the  despondency  of  the  people,    / 
who  thought  that  so  lowly  a  thing  must  be  wholly  over- 
shadowed  and   destroyed   by  the  proud  and   godless 
powers  of  the  world. 

But  in  the  midst  of  these  myrtles  he  sees  a  man  on  a 
red  horse,  whom  we  afterwards  discover  to  be  the  angel 
of  Jehovah,  that  divine  person  whom  we  trace  all  along 
the  history  of  the  Old  Testament,  in  every  manifestation 
of  G-od  to  man,  in  visible  form,  until  in  the  New  Testa- 
ment we  find  him  manifest  in  the  flesh.  It  is  the  second 
person  of  the  mysterious  Trinity,  the  great  Head  of  the 
Church.  The  fact  is  thus  symbolized  that  he  is  in  the 
midst  of  the  Church,  unseen,  and  hence  though  seem- 
ingly so  feeble  ai^d  lowly,  she  has  this  inhabitation  as 
her  glory  and  defence.  The  celerity  and  strength  of 
every  agency  connected  with  the  Church,  is  set  forth  by 


:„./ 


128  ZECUARIAH. CHAPTER    I. 

12  ^  Then  the  angel  of  the  Lord  an-  riisalem  and  on  the  cities  of  Judab, 
swered  and  said,  0  Lord  of  hosts,  how  against  which  thou  hast  had  indignation 
long  wilt  thou  not  have  mercy  on  Je-     these  thi-cescore  and  ten  years  ? 

N  the  horses,  the  red  color  of  which  signified  the, Jervor  of 
at  once  the  zeal  and  the  wrath  of  these  agencies,  as  at 
once  sanguine  and  sanguinary  ;  the  white  color,  their 
triumphant  strength,  being  the  symbol  of  victory,  and 
the  bay,  a  combination^of  the  two  colors,  showing  the 
connection  between  these  things  in  the  arrangements 
made  by  God  for  the  good  of  his  Church.  The  sur- 
rounding angels  on  horses  set  forth  the  fact  that  God 
has  provided  every  species  of  agency  for  the  supply  and 
defence  of  his  Church,  making  the  very  powers  of  the 
world  work  to  the  promotion  of  her  interests. 

The  attendant  angels  are  sent  to  spy  out  the  condi- 
tion of  the  whole  earth,  and  bring  back  the  report  (v.  11) 
that  all  nations  were  in  peace  and  prosperity.  But 
Judea  was  lying  in  desolation,  Jerusalem  in  ruins,  and 
the  temple  but  partially  rebuilt.  Here  was  a  state  of 
facts  that  seemed  to  contradict  the  promises  of  God  to 
his  people,  and  the  threatenings  of  God  to  his  enemies, 
and  hence  that  tended  to  depress  the  one  with  doubt 
and  inflate  the  other  with  pride.  It  was  then  time  for 
God  to  work,  and  hence  the  divine  angel  begins  (v.  12) 
to  intercede  for  his  people.  Here,  then,  was  an  addi- 
tional fact  of  great  comfort.  Not  only  does  Christ 
dwell  in  the  midst  of  his  people,  and  watch  over  all  that 
affects  their  condition,  but  he  intercedes  for  them,  and 
his  intercession  is  never  in  vain.  This  appears  from 
V.  13,  where  in  answer  to  these  intercessions  God  speaks 


ZECHARIAK. CHAPTER    I.  129 

13  And  the  Lord  answered  the  angel  me  said  unto  me,  Cry  thou,  sayinc:, 
that  talked  with  me  with  good  words  Thus  saith  the  Loud  of  hosts  ;  1  am 
and  comfortable  words.  jealous  for  Jerusalem  and  for  Ziou  with 

14  So  the  angel  that  communed  with  a  great  jealousy. 

comforting  words  to  tlie  angel,  who  was  commissioned 
to  speak  to  the  prophet.  These  words  are  there  re- 
corded b}^  the  prophet  in  verses  14 — 17,  and  constitute 
the  poetic  exposition  of  the  vision,  in  eftect  as  follows  : 

Jerusalem  and  Zion  are  laid  waste  it  is  true,  but  not 
in  anger,  so  much  as  in  chastising  love.  God  still  loves 
them,  and  is  jealous  of  any  estrangement  of  their  affec- 
tions from  him,  and  when  estranged  he  chastises  them 
to  bring  them  back.  This  was  his  object  in  using  the 
heathen  as  instruments  of  chastisement,  but  the  spirit 
in  which  they  executed  this  office  has  provoked  his 
wrath.  He  designed  only  to  inflict  a  slight  chastisement, 
but  they  rioted  in  the  sufferings  of  his  people  with  wan- 
ton cruelty.  They  mocked  their  sorrows  and  taunted 
them  with  their  abandonment.  Hence  God  will  punish 
these  heathen,  and  will  bestow  mercy  on  his  people, 
cause  the  temple  to  be  built,  the  city  to  be  enlarged, 
and  prosperity  to  return  to  the  land. 

These  predictions  were  not  merely  promises  of  tem- 
poral prosperity,  such  as  the  theocratic  people  received 
in  the  times  of  Ezra,  jSTehemiah,  and  the  Maccabees  ; 
but  of  that  better  prosperity  which  took  place  when  the 
spiritual  temple  was  laid  on  the  chief  corner.^stone,  and 
its  stately  proportions,  all  garnished  with  prophets,  apos- 
tles and  martyrs,  went  slowly  up,  preparing  for  its  cul- 
mination in  the  New  Jerusalem  that  shall  descend  from 


130  ZECHARTAH. CHAPTER    I. 

15  And  I  am  very  sore  displeased  amreturnedto  Jerusalem  with  mercies: 
with  the  heathen  that  are  at  ease  :  for  mine  house  shall  be  built  in  it,  saith 
I  was  but  a  little  displeased,  and  they  the  Lord  of  hosts,  and  a  line  shall  be 
helped  forward  the  affliction.  stretched  forth  upon  Jerusalem. 

16  Tlierefore  thus  saith  the  Lord  ;  I  17  Cry  yet,  saying.  Thus  saith  the 

heaven  as  a  bride  prepared  for  her  husband.  Literally 
they  were  fulfilled,  but  they  have  a  wider  fulfilment  yet 
in  progress.  The  threatenings  against  God's  enemies 
have  been  fulfilled  in  like  manner.  It  seemed  as  vain 
a  fulmination  of  displeasure  for  an  obscure  Jew,  amid 
the  ruins  of  Jerusalem,  to  predict  calamity  to  magnifi- 
cent Babylon,  as  for  some  humble  preacher  in  our  moun- 
tains to  utter  threats  against  London  or  Paris.  Yet 
this  Jew  uttered  the  word  of  Jehovah,  and  the  elements 
of  ruin,  in  their  remotest  lurking-places,  heard  the  sum- 
mons, and  came  up  each  on  its  mission  of  destruction. 
And  now,  all  that  remains  of  Babylon  is  a  heap  of  deso- 
lation, whilst  the  Church  is  lengthening  her  cords  and 
strengthening  her  stakes  to  fill  the  whole  earth.  Hence, 
all  that  this  vision  predicted  has  thus  far  been  fulfilled, 
a  guarantee  of  a  yet  ampler  fulfilment  in  the  future. 

PRACTICAL    INFERENCES. 

As  the  Jewish  people  are  usually  regarded  by  the 
prophet  in  their  theocratic  character,  as  the  form  in 
which  the  Church  then  existed,  the  general  doctrines  of 
these  visions  are  applicable  to  the  Church  in  every  form 
in  which  she  exists.  Some  of  these  doctrines  as  set 
forth  in  this  vision  are, — 

(1.)  The  Church  is  externally  an  humble  and  lowly 
thing,  neglected,  often  despised  by  the  gay  and  wicked 


ZECHARIAH. CHAPTER    I.  131 

Lord  of  hosts;  My  cities  through  pros-  the  Lord  shall  yet  comfort  Zion,  and 
perity  shall  yet  be  spread  abroad  ;  and     shall  yet  choose  Jerusalem. 

world,  a  grove  of  myrtles,  rather  than  the  cedars  of 
Lebanon,  (v.  8.) 

(2.)  She  has,  however,  an  unseen  glory  that  the 
world  knows  not  of ;  for  Christ  dwells  in  her  midst,  full 
of  love,  invested  with  all  power,  sending  his  angel  mes- 
sengers to  do  his  work,  and  preparing  everything  for  her 
final  triumph,  (v.  8,  9.) 

(3.)  The  hour  of  darkest  desolation  to  the  Church,  and 
of  haughtiest  triumph  to  her  enemies,  is  often  the  very 
hour  when  God  begins  his  work  of  judgment  on  the 
one,  and  returning  mercy  on  the  other,  (v.  11.) 

(4.)  Christ  intercedes  for  his  people,  when  they  need  it 
most,  and  his  intercession  is  always  prevalent,  (v.  12, 13.) 

(5.)  God  will  have  all  our  hearts,  for  he  is  jealous  of 
sharing  his  glory  with  another,  (v.  14.) 

(6.)  God  often  uses  instruments  to  chastise  his  peo- 
ple, which,  when  he  has  done  with  them,  he  breaks  and 
casts  into  the  fire,  (v.  15.) 

(7.)  The  Church  of  God  shaU  yet  triumph  over  every 
obstacle,  and  vanquish  every  foe,  (v.  16.) 

(8.)  The  promises  and  threatenings  of  God,  though 
slow,  are  sure.  They  have  eternity  for  the  range  of 
their  fulfilment,  (v.  17.) 

(9.)  The  head  of  the  Church  is  at  once  human  and 
divine.  He  is  called  here  "a  man,"  v.  8,  and  the 
"Angel  of  Jehovah,"  v.  12.  But  the  Angel  of  Jeho- 
vah is  a  Divine  person,  as  appears  from  comparing  Gen. 


132  ZECHARIAH. CHAPTER    I. 

18  ^  Then  lifted  I  up  mine  eyes,  and  he  answered  me,  These  are  the  horns 
saw,  and  hehold  four  horns.  which  have  scattered  Judah,   Israel, 

19  And  I  said  unto  the  angel  that  and  Jerusalem, 
talked  with  me.  What  he  these  ?  and 

16  : 7  with  V.  13  ;  Gen.  22  :  11  with  v.  12,  &c.  Even 
Gesenius  admits  this,  and  the  Babylonish  Talmud  de- 
clares that  "  this  man  is  no  other  than  the  Holy  One." 
But  if  divine  and  human,  he  must  be  God  and  man  in 
one  person. 


Vision  II. 

Chapter  1:18 — 21. — The  four  horns  and  four  artificers. 
ANALYSIS. 

I.  Four  horns  appear,  symboliziug  the  various  enemies  of  God's 
people,   (v.  18,  19.) 

II.  Four  artificers  appear,  symbolizing  the  fact  that  God  had 
provided  a  deliverance  for  every  variety  of  threatening,  (v.  20,  21.) 


V.  18 — 21.  "And  I  lifted  up  mine  eyes,  and  saw,  and  behold 
four  horns.  And  I  said  unto  the  angel  that' talked  with  me,  '  What 
are  these  V  And  he  answered  me,  '  These  are  the  horns  that 
have  scattered  Judah,  Israel  and  Jerusalem.'  And  Jehovah 
showed  me  four  artificers.  And  I  said,  '  What  do  these  come  to 
do  V  And  he  replied,  saying,  '  These  are  the  horns  that  have 
scattered  Judah,  so  that  a  man  could  not  lift  up  his  head;  but 
these  are  come  to  terrify  them,  to  cast  out  the  horns  of  the 
nations,  v\^hich  lifted  up  the  horn  over  the  land  of  Judah  to  scat- 
ter it.'  " 

The  meaning  of  this  vision  is  by  no  means  obscure. 
Among  the  Orientals  a  horn  was  the  symbol  of  power. 
Being  a  pastoral  people,  and  finding  the  strongest  of 
the  herd  always  furnished  with  horns,  the  horn  became 


Z  E  C  H  A  R  I  A  n  . CHAPTER     I  .  133 

20  And  the  Lord  shewed  mc  four  dah,  so  that  no  man  did  lift  up  his 
carpenters.  liead  :  but  these  arc  come  to  fray  them, 

21  Then  said  I,  'Wliat  come  these  to  cast  out  the  horns  of  the  Gentiles, 
to  do  ?  And  he  spake,  saying,  These  which  lifted  up  their  horn  over  the 
are  the  horns  wljich  have  scattered  Ju-  land  of  Judah  to  scatter  it, 

the  natural  symbol  of  power  and  pride.  To  lift  up  the 
horn,  was  to  be  proud  of  conscious  strength  ;  to  have 
horns  coming  out  of  the  hands,  was  to  have  power  in 
the  hands,  &c.  The  number  four  has  given,  rise  to  many 
fanciful  conjectures,  but  undoubtedly  refers  to  the  four 
cardinal  points  of  the  compass,  which  include  every  pos- 
sible direction,  and  so  represent  all  possible  enemies. 
Wherever  the  people  of  God  turned,  there  was  a  power 
to  oppose  them.  Such  was  the  condition  of  the  Jews  / 
then,  with  the  Ass3^rian,  Chaldean  and  Samaritan  on  the 
north,  the  Egyptian  on  the  south,  the  Philistine  on  the 
west,  and  the  Ammonite  and  Moabite  on  the  east,  they; 
were  encircled  with  foes. 

But  there  also  appeared  four  artificers,  whether  car- 
penters or  smiths  does  not  appear  from  the  original,  and 
depends  on  whether  the  horns  were  wooden  or  metallic, 
a  fact  not  stated.  But  their  office  was  to  break  the 
horns  in  pieces.  The  gist  of  the  vision  lies  in  the 
coincidence  of  the  numbers  of  the  artificers  and  horns. 
For  every  horn  there  was  a  cleaving  artificer  to  beat  it 
down  ;  for  every  enemy  there  was  an  antagonizing  in- 
strument to  counteract  it,  already  provided  by  God. 
Hence,  although  on  all  sides  there  were  enemies  to  op- 
pose the  erection  of  the  temple,  and  the  completion  of 
the  city,  there  was  provided  by  God  a  neutralizing  and 
counteracting  power  adequate  to  destroy  them  ah. 


134  ZECHARIAH. CHAPTER    II 


CHAPTER  II. 

The  event  has  verified  the  prediction.  The  temple 
went  up,  and  the  city  was  builded,  in  spite  of  all  the  ef- 
forts of  opposing  enemies,  and  now  those  enemies  have 
passed  away,  and  their  gorgeous  cities  are  but  heaps  of 
desolation.  In  its  narrowest  scope,  therefore,  the  vision 
has  been  verified,  and  the  promise  intended  to  encour- 
age the  lingering  people  in  erecting  the  temple  has  been 
fulfilled.  But  its  sweep  was  much  wider  than  the  Jews, 
considered  in  their  national  capacity.  It  referred  to 
them  as  the  theocracy,  and  hence  these  promises  are 
made  to  the  Church,  and  declare  the  great  truth  that  the 
gates  of  hell  shall  never  prevail  against  her.  Such  has 
been  the  fact  thus  far,  and  such  will  it  ever  be,  for  he 
that  is  with  her  is  more  than  they  that  are  against  her. 
For  every  evil  there  is  a  remedy  ;  for  every  enemy  a 
deliverer.  The  evil  will  be  allowed  to  come,  and  the 
enemy  to  assail,  but  at  the  appointed  hour,  the  fraying 
artificer  shall  come  forth  to  neutralize  the  one  and  van- 
quish the  other. 

PRACTICAL   INFERENCES. 

(1.)  The  Church  of  God  has  always  been  surrounded 
with  enemies,  and  will  be  until  the  last  enemy  is  de- 
stroyed by  her  head,  (v.  18,  19.) 

(2.)  She  can  never  perish,  for  more  are  they  that  are 
with  her,  than  they  that  are  against  her,  (v.  20,  21.) 


:                         ZECHARIAH. CHAPTER    II,  135 

i 

1  I  lifted  up  mine  eyes  again,  and  3.  And  behold,  the  angel  that  talked 
looked,  and  behold  a  man  with  ameas-  with  me  went  forth,  and  another  angel 
uring  line  in  his  hand.  went  out  to  meet  him, 

2  Tlien  said  I,  Whither  goest  thou?  4.  And  said  unto  him,  Run,  speak  to 
And  he  said  unto  me.  To  measure  Je-  this  young  man,  saying,  Jerusalem 
rusalem,  to  see  what  is  the  breadth  shall  be  inhabited  as  towns  without 
thereof,  and  what  is  the  length  there-  walls  for  the  multitude  of  men  and 
of.  cattle  therein : 


Vision   III. 

Chapter  2. —  The  man  with  the  measuring  line. 

ANALYSIS. 

I.  A  man  is  seen  with  a  measuring  line,  symbolizing  the  fact 
that  the  boundaries  of  the  Church  were  then  to  be  declared, 
(y.  1-3.) 

II.  The  future  enlargement  of  the  Church  promised,  under  the 
fact  that  Jerusalem  would  spread  beyond  her  walls  into  the  country, 
(v.  4,  5.) 

III.  In  view  of  this  enlargement  the  exiles  are  called  home, 
(v.  6,  1;)  Divine  protection  promised,  (v.  8,  9;)  and  the  conversion 
of  the  world  predicted  as  a  consequence  of  God's  dwelling  in  the 
midst  of  his  people,  (v.  10 — 13.) 


V.  1,  2.  "And  I  lifted  up  mine  eyes,  and  looked  and  behold  a 
man,  and  in  his  hand  a  measuring  line.  And  I  said,  '  Whei'e  art 
thou  going  V  And  he  said  unto  me,  '  To  measure  Jerusalem,  to 
see  what  is  its  breadth,  and  what  is  its  length.'  " 

The  apparatus  of  this  vision  is  very  simple  and  easily 
understood.  A  man  is  seen  with  a  measuring  line,  as 
in  Ezek.  40  :  1 — 3,  who  is  probably  the  angel  of  the 
covenant,  the  Son  of  God,  who  goes  forth  to  measure 
Jerusalem.  This  indicates  at  once  that  the  Church 
should  be  enlarged,  and  that  Christ  was  to  be  the  author 
and   definer   of  this    enlargement.      The   interpreting 


loG  ZECHARIAH. CHAPTER     II. 

5  For  I,  saith  the  Lor.D,  will  be  unto  6  •]  Ho,  ho,  come  forth,  and  flee  from 
her  a  wall  of  fire  round  about,  and  will  the  land  of  the  north,  saith  the  Lord  : 
be  the  glory  in  the  midst  of  her.  for  I  have  spread  you  abroad  as  the 

angel  having  left  him  was  met  by  another  messenger 
from  the  measuring  angel,  who  directed  him  to  run  to 
Zechariah,  indicating  thus  the  spirit  with  which  God's 
messengers  serve  him.  Those  who  would  do  God's  will 
aright  must  neither  crawl,  nor  walk,  but  run  with  eager 
alacrity.  Zechariah  is  called  a  young  man,  not  onlj^  on 
account  of  his  age,  but  also  in  allusion  to  his  subordi- 
nate relation  to  the  angels,  as  -naiq^  puer,  gar<;o7i,  and 
boy,  are  used  in  their  respective  languages  to  indicate 
relation  rather  than  age,  being  applied  often  to  servants 
who  have  long  passed  the  years  of  boyhood.  The  sub- 
stance of  this  communication  is  that  Jerusalem  shall  be 
enlarged,  and  attain  a  high  measure  of  prosperity,  and 
that  her  enemies  shall  be  overthrown. 

V.  3,  4.  "And  behold,  the  angel  that  talked  with  me  went  forth, 
and  another  angel  came  otit  to  meet  him,  And  said  unto  him,  Run, 

speak  to  this  young  man,  {Zechariah,)  saying,  Jerusalem  shall  in- 
habit villages.  For  the  multitude  of  men  and  cattle  in  her  midst." 

Henderson  and  some  of  the  recent  German  exposit- 
ors, such  as  Hitzig,  Maurer  and  Ewald,  maintain  that 
"  the  young  man  "  is  the  man  with  the  measuring  line  ; 
others  think  that  it  was  the  interpreting  angel.  But  as 
it  was  a  communication  intended  for  the  prophet,  we 
prefer  with  most  interpreters  to  take  Zechariah  as  the 
person  described. 

"  Jerusalem  shall  inhabit  villages,"  i.  e.  shall  so  spread 
out  as  to  extend  beyond  her  narrow  walls,  and  reach 


i 


ZECHARIAH. CHAPTER    II.  137 

four  wiads  of  the   heaven,   saith   the         7  Deliver  thyself,  OZion,  that  dwell 
Lord.  est  with  the  daughter  of  Babylon. 

the  adjacent  villages  :  and  her  security  shall  be  such 
that  she  shall  not  need  the  protection  of  walls  to  guard 
her  from  the  incursion  of  enemies.  Literally,  this  was 
fulfilled  in  the  subsequent  great  growth  of  the  city.  But 
its  reference  was  mainly  to  the  Church  of  which  Jerusa- 
lem was  but  the  theocratic  symbol.  The  narrow  walls 
of  the  Mosaic  forms  were  to  be  thrown  down,  and  her 
limits  extended  to  those  who  were  then  beyond  these 
boundaries,  and  this  with  the  most  perfect  safety  and 
advantage.  It  is  at  least  a  curious  coincidence  that 
when  this  enlargement  actually  did  take  place,  the 
dwellers  in  villages  (pagani)  became  synonymous  with 
those  to  whom  heathenism  had  been  driven  gradually 
from  the  centres  of  population,  until  at  last  having 
reached  and  converted  these  very  paganos  (pagans), 
Jerusalem  in  very  deed  inhabited  the  villages. 

V.  5.  "And  I  will  be  to  her,  saith  Jehovah,  a  wall  of  fire  around, 
and  for  a  glory  will  I  be  in  her  midst." 

But  is  there  not  something  unsafe  in  this  unwalled 
extension  ?  Is  there  not  danger  in  simplifying  the 
forms  of  the  spiritual  Jerusalem,  as  well  as  in  extending 
beyond  the  walls  of  the  literal  Jerusalem  ?  The  answer 
is  no!  for  (v.  5)  Grod  will  be  to  her  a  wall  without,  and 
a  glory  within,  furnishing  a  security  and  a  splendor  far 
more  glorious  than  any  external  munitions.  Hence 
they  might  labor  for  that  extension  whether  in  the 
narrower  form  of  the  work  then  before  them,  or  the 
9 


138  ZECHARIAH. CHAPTER    II. 

8  For  thus  saith  the  Lord  of  hosts  :     that  toucheth  you,  toucheth  the  apple 
After  the  glory  hath  he  sent  me  uuto     of  his  eye. 
the  nations  which  spoiled  you  :  for  he         9  For  behold,  I  will  shake  my  hand 

wider  form  of  that  enlargement  that  was  yet  future, 
with  unwavering  confidence  and  hope. 

V.  6,  1.  "  Ho  !  Ho  !  fly  then  from  the  north  country,  saith  Jeho- 
vah, for  as  the  four  winds  of  heaven  have  I  scattered  you,  saith 
Jehovah.  0  Zion  !  deliver  thyself,  thou  that  dwellest  with  the 
daughter  of  Babjdon." 

As  there  were  yet  a  number  of  Jews  in  Babylon,  the 
angel  urges  them  to  return,  first,  because  of  the  judg- 
ments to  come  on  Babylon,  ("the  land  of  the  North,") 
and  secondly,  because  of  the  blessings  to  come  on  Jeru- 
salem. "  As  the  four  winds,"  &c.,  means,  not  that  Grod 
had  scattered  the  Jews  to  the  four  winds,  but  as  the 
four  winds  scatter,  i.  e.  violently  and  afar  off.  Zion 
means  the  Jews  yet  remaining  who  are  urged  to  leave 
Babylon  before  the  assault  of  Darius,  that  soon  after- 
wards occurred.  "  Daughter  of  Babylon  "  means 
simply  Babylon,  see  Isa.  1  :  8  ;  Ps.  9  :  14  ;  Ps.  137  :  8. 

v.  8.  "  For  thus  saith  Jehovah  of  Hosts  :  after  the  glory  hath 
he  sent  me  to  the  nations  that  spoiled  you,  for  he  that  toucheth 
you,  toucheth  the  pupil  of  his  own  eye." 

The  phrase  "after  the  glory"  has  received  several 
expositions.  Blayney,  Newcome,  Hitzig,  Maurer,  and 
others,  understand  it  to  mean  that  God  had  sent  the 
speaker  after  the  glory  to  obtain  it,  but  "after"  is 
always  used  as  an  adverb  of  place  or  time,  and  not  as  a 
preposition.  Hence  it  is  better  with  Calvin,  Hender- 
son, and  others,  to  make  it  refer  to  the  glory  in  v.  5, 


ZECHARIAH. CHAPTER    II.  139 

iipon  them,  and  they  shall  be  a  spoil  to  of  Zion  :  for  lo,  I  come,   and  I  will 

their  servants  :  and  yc  shall  know  that  dwell  in  the  midst  of  thee,  saith  the 

the  IjOrd  of  hosts  hath  sent  me.  Loud. 
10  ^  Sing  and  rejoice,  0  daughter 

and  declare  that  after  this  glory,  i.  e.  not  only  in  point 
of  time,  but  in  point  of  fact,  besides  this  glory,  God  has 
sent  me  to  punish  your  enemies.  In  other  words,  I  am 
not  only  a  glory  to  you,  but  also  an  avenger  upon  your 
enemies.  The  speaker  is  the  Divine  angel,  or  the  Son 
of  God.  The  image  of  the  last  clause  is  both  expressive 
and  beautiful.  Henderson  refers  the  pronominal  suffix 
to  God,  representing  the  Jewish  people  as  the  apple  of 
his  own  eye,  and  Calvin  favors  that  view.  Most  inter- 
preters refer  it  to  the  enemy. 

V.  9.  "  For,  behold,  I  will  shake  my  hand  {fist)  over  them,  and  they 
shall  be  a  spoil  to  their  own  servants  ;  and  ye  shall  acknowledge 
that  Jehovah  of  Hosts  hath  sent  me." 

V.  9  repeats  the  threat  of  v.  8,  using  a  gesture  of 
menace,  and  predicts  that  they  should  be  a  spoil  to  their 
servants,  which  was  literally  fulfilled  when  the  Persians 
conquered  Babylon,  and  ruled  where  they  once  served, 
and  shall  yet  be  more  widely  fulfilled  in  God's  subjuga- 
tion of  all  his  enemies. 

V.  10.  "  Sing  and  rejoice,  0  daughter  of  Zion,  for  behold  I  come  ; 
and  I  will  dwell  in  thy  midst,  saith  Jehovah." 

V.  10  predicts  that  coming  of  the  covenant  angel 
that  first  took  place  in  the  incarnation,  and  shall  be 
more  perfectly  fulfilled  only  when  he  comes  the  second 
time  without  sin  to  salvation.  The  language  of  this 
verse  is   almost  identical  with  that  of  ch.  9:9,  that 


140  ZECHARIAH. CHAPTER     II. 

11  And  many  nations  shall  be  join-  be  my  people  :  and  I  will  dwell  in  the 
ed  to  the  Lokd  in  that  day,  and  shall     midst  of  thee,  and  thou  shalt  know 

unquestionably  refers  to  the  incarnation.    Even  Kimchi 
refers  this  verse  to  the  Messiah. 

V.  11.  "  And  many  nations  shall  be  joined  to  Jehovah  in  that 
day,  shall  be  to  me  for  a  people,  and  I  will  dwell  in  the  midst  of 
them,  and  thou  shalt  know  that  Jehovah  of  Hosts  hath  sent  me 
unto  thee." 

Y.  11  announces  the  conversion  of  the  Gentiles,  and 
the  general  recognition  that  shall  be  made  of  Christ's 
messianic  character  and  divine  mission. 

V.  12.  "  And  Jehovah  shall  inherit  Judah  his  portion,  in  a  land 
of  holiness,  and  shall  choose  again  Jerusalem." 

V.  12  proclaims  the  future  restoration  of  the  Jews  to 
their  ancient  relation  to  God. 

V.  13.  "Be  silent,  all  flesh, before  Jehovah, because  he  is  arisen 
from  the  habitation  of  his  holiness." 

Y.  13  is  a  grand  peroration,  in  which  the  prophet 
loses  sight  of  the  present  and  addresses  the  distant  fu- 
ture, God  seems  to  be  slumbering  and  delaying  his 
judgments,  and  hence  men  are  growing  bold  and  impi- 
ous. But  see  !  he  arises  like  a  giant  refreshed  with 
slumber,  and  comes  forth  to  do  his  strange  and  terrible 
work.  Be  silent,  therefore,  all  flesh,  before  this  dread 
apparition ! 

PRACTICAL    INFERENCES. 

(1.)  Although  Zion  has  not  yet  lengthened  her  cords 
and  widened  her  stakes  to  her  appointed  limits,  yet  the 
measuring  line  has  gone  forth  that  gives  her  bounds  to  be 


ZECHARIAH. CHAPTER    II.  141 

that  the  Lord  of  hosts  hath  sent  me         13  Be  silent,  0  all  flesh,  before  the 
unto  thee.  Lord  :  for  he  is  raised  up  out  of  his 

12  And  the  Lord  shall  inherit  Judah     holy  habitation, 
his  portion  in  the  holy  land,  and  shall 
choose  Jerusalem  again. 


the  habitable  earth.  Hence,  if  this  future  extension  was 
a  motive  to  the  Jew,  in  his  work  of  rearing  the  temple 
of  wood  and  stone,  much  more  is  it  to  us  in  our  work  of 
erecting  the  great  spiritual  temple  on  the  foundation, 
Jesus  Christ,  (v.  1 — 4.) 

(2.)  "We  learn  here  the  true  glory  of  the  Church.  It 
is  not  in  any  external  pomp  or  power,  of  any  kind  ;  not 
in  frowning  battlements,  either  of  temporal  or  spiritual 
pretensions  ;  not  in  rites  and  ceremonies,  however  moss- 
grown  and  venerable  ;  not  in  splendid  cathedrals  and 
gorgeous  vestments,  and  the  swell  of  music,  and  the 
glitter  of  eloquence,  but  in  the  indwelling  glory  of  the 
invisible  God.  Her  outward  rites  and  ceremonies, 
therefore,  should  only  be  like  what  the  earth's  atmos- 
phere is  to  the  rays  of  the  sun,  a  pure,  transparent  me- 
dium of  transmission,  (v.  5.) 

(3.)  The  punishment  of  the  wicked  as  truly  declares 
the  glory  of  God  as  the  salvation  of  the  righteous,  (v.  8.) 

(4.)  The  wicked  shall  ultimate!}^  be  the  slaves  of 
their  own  lusts,  those  appetites  and  passions  that  were 
designed  to  be  merely  their  obedient  servants,  shall  be- 
come their  tormenting  and  inexorable  tyrants,  (v.  9.) 

(5.)  The  incarnation  of  Christ,  and  his  indwelling  in 
the  Church,  are  grounds  of  the  highest  joy,  (v.  10.) 

(6.)   Christ  is  a  divine  Saviour.     In  v.  10,  11,  we  have 


142  ZECHARIAH.  —  CHAPTER    II. 

one  Jehovah  sending  another,  and  the  Jehovah  sent  is 
identified  with  the  angel  of  the  covenant,  who  was  to 
come  and  dwell  in  the  Church,  whom  we  know  to  be 
Christ.  Hence,  unless  there  are  two  distinct  Jehovahs, 
one  divine  and  the  other  not,  Christ,  the  Jehovah  angel 
of  this  passage  is  divine. 

(7.)  The  Church  of  God  shall  cover  the  earth,  and  be- 
come in  fact  what  it  is  in  right,  the  mightiest  agency  in 
human  histor3^  Though  now  feeble  and  despised,  she 
shall  one  day  include  many  nations,  and  every  knee 
shall  bow  and  every  tongue  confess  that  Jesus  is  Lord 
to  the  glory  of  God  the  Father,  (v.  11.) 

(8.)  Delay  of  punishment  is  no  proof  of  impunity.  God 
often  seems  to  be  asleep,  but  he  is  only  awaiting  the  ap- 
pointed time,  but  in  the  end,  when  all  seems  as  it  was 
from  the  foundation  of  the  world,  the  herald  cry  shall  go 
forth,  be  silent,  0  earth,  for  Jehovah  is  aroused  to  his 
terrible  work,  and  the  day  of  his  wrath  is  come.  Let 
men  kiss  the  Son  whilst  he  is  yet  in  the  way,  before  his 
anger  is  kindled  but  a  little,  and  they  perish  before  him 
like  stubble  before  the  whirlwind  of  flames. 


ZECHARIAH. — CHAPTER    III.  143 

1  And  he  shewed  nic   Joshua  the     of  the  Lord,  and  Satan  standing  at  his 
high  priest  standing  before  the  angel     right  hand  to  resist  him. 


Vision  IV. 

Chap.  3. — Joshua  the  High  Priest  bi-fore  the  Angel  of  S-E.no'VKii. 
ANALYSIS. 

I.  Joshua,  in  his  representative  character,  stands  before  the  Di- 
vine angel  in  filthy  garments,  with  Satan  accusing  him.  The 
filthy  garments,  symbolical  of  sin  in  the  people,  are  removed,  and 
clean  ones  given  in  their  place,  symbolical  of  pardon,  (v.  1 — 5.) 

II.  A  charge  and  promise  given  to  him  in  this  capacity,  (v.  6,  T ;) 
a  promise  of  the  Messiah,  and  a  blessing  to  the  Church  as  a  con- 
sequence of  his  coming,   (v.  8 — 10.) 


V.  1.  "And  he  showed  me  Joshua,  the  high  priest,  standing  be- 
fore the  angel  of  Jehovah,  and  Satan  standing  at  his  right  hand 
to  accuse  him." 

This  vision  is  of  less  obvious  interpretation  than  the 
preceding,  perhaps  for  the  reason  that  its  truth  Ues 
nearer  the  deepest  throbbings  of  the  human  heart.  A 
sense  of  sin,  and  afeehng  of  hopeless  ill-desert,  are  among 
the  deepest  emotions  of  a  heart  that  has  been  touched 
by  the  Holy  Spirit.  This  is  the  ever-recurring  state  of  the 
human  heart,  both  individually  and  collectively,  because 
it  rests  on  the  ever-during  relations  that  connect  man 
and  God.  A  sense  of  sin  fairly  awakened  produces 
despair,  if  we  are  thrown  back  on  the  resources  of  rea- 
son. We  cannot  hope  in  God,  for  we  tremble  before 
his  justice.  Thus  it  was  with  the  Jewish  church  at  this 
time.    They  felt  that  they  had  sinned,  and  hence  had  no 


144  ZECnARIAH. CHAPTER     III. 

2  And  the  Lord  said  unto  Satan,  The     buke  thee  :  is  not  this  a  brand  plucked 
Lord  rebuke  thee,  0  Satan  ;  even  the     out  of  the  fire  ? 
Lord  that  hath  chosen  Jerusalem  re- 

groimd  in  themselves  to  hope  for  God's  favor.  They 
knew  that  their  priests  had  also  been  unfaithful,  and 
hence  they  had  no  hope  in  them.  Why  then  go  for- 
ward with  the  temple,  when  both  priest  and  people  must 
defile  rather  than  hallow  its  courts?  Was  it  not  pre- 
sumption to  expect  that  their  labor  would  be  accepted  ? 
These  were  the  suggestions  of  Satan  to  their  hearts,  to 
deter  them  from  their  work,  suggestions  with  which  the 
people  of  God  are,  alas  !  too  familiar  to  this  day.  God 
will  not  accept  so  vile  and  faithless  a  heart,  so  lame  and 
mutilated  a  service  as  you  render  him,  says  the  tempter, 
therefore  you  had  better  abandon  it  all,  and  enjoy  sin 
at  least  if  you  cannot  enjoy  holiness.  This  brings  us  to  the 
heart  of  the  vision.  It  is  designed  to  show  the  people  of 
God,  that  their  personal  demerit  is  no  ground  for  distrust- 
ing the  mercy  of  God,  for  he  receives  them  not  because 
of  their  own  righteousness,  but  that  of  another  ;  and 
that  at  this  particular  period,  the  unworthiness  of  the 
priesthood  was  no  reason  for  their  destruction  and  the 
overthrow  of  the  temple,  as  they  were  typical,  and  the 
end  of  their  institution  was  not  yet  served.  Such  is  the 
general  purport  of  it. 

The  scene  is  laid  in  the  temple.  Joshua  the  high 
priest  is  seen  standing  before  the  Divine  angel  perform- 
ing the  functions  of  his  office.  He  is  not,  as  some  sup- 
pose, arraigned  for  trial,  with  Satan  as  his  accuser,  but 
is  standing  in  his  official  character  to  represent  the 


ZECHARIAH.  —  CHATTER    III.  145 

3  Now  Joshua  was  clothed  with  4  And  he  answered  and  spake  unto 
filth}'  garments,  and  stood  before  the  those  that  stood  before  him,  saying, 
angel.  Take  away  tlic  filthy  garments  from 

people  and  the  priesthood.  He  represents  the  people 
in  his  character  as  priest,  and  the  priesthood  in  his 
character  as  high  priest.  This  representative  character 
must  be  carefully  noted,  as  it  contains  the  essence  of 
the  vision.  He  stands  as  the  representative  of  the  theo- 
cratic people,  and  the  priestly  order  as  then  existing. 
But  he  is  clothed  in  filthy  garments,  the  common  sym- 
bol of  sin.  Both  people  and  priesthood  feel  that  they 
are  sinful  and  unworthy,  and  hence  fear  to  hope  for  a 
blessing  from  a  holy  God  on  their  labors.  Satan  then 
stands  to  accuse  them  in  the  person  of  their  represent- 
ative, representing  thus  these  suggestions  of  the  tempter 
to  which  we  have  alluded.  "  You  are  not  fit  to  appear 
before  God,  and  there  is  nothing  in  you  that  can  be 
pleasing  to  him,  therefore  abandon  his  service,  which 
3^ou  are  only  polluting,  and  act  out  your  character  in 
your  conduct,  by  indulging  openly  in  sin  and  rebellion." 

V.  2.  "  And  Jehovah  said  to  Satan.  Jehovah  rebuke  thee,  0 
Satan  !  Jehovah  rebuke  thee  !  he  that  chooses  Jerusalem  !  Is  not 
this  a  brand  plucked  from  the  fire  ?" 

Here,  then,  God  gives  his  answer  to  the  tempter. 
"  Begone,  false  fiend  !  Blacken  not  the  glorious  gospel 
by  such  lying  suggestions  !  It  is  not  Jerusalem  that 
chooses  Jehovah,  but  Jehovah  that  chooses  Jerusalem. 
It  is  not  the  burning  brand  that  plucks  the  hand,  but 
the  hand  that  plucks  it.  Hence  though  Jerusalem,  the 
people  of  God,  whom  Joshua  represents,  are  all  covered 


146  ZECHARTAH. CHAPTER     III. 

him.  And  unto  him  he  said,  Behold,  from  thee,  and  I  will  clothe  thee  with 
I  have  caused  thine  iniquity  to  pass     change  of  raiment. 

with  sin  as  with  a  garment,  I  have  chosen  them  in  spite 
of  this  sin,  not  that  they  should  continue  in  it.  but  that 
they  should  be  freed  from  it." 

V.  3,  4.  "And  Joshua  was  clothed  in  filthy  garments  and  stood 
before  the  angel.  And  he  answered  and  spake  to  those  who  stood 
before  him,  saying,  Take  the  filthy  garments  away  from  him  ;  and 
he  said  to  him,  (Joshua)  Behold  I  take  away  from  thee  thy  sins, 
and  the}'  shall  clothe  thee  with  festal  garments." 

Then  to  show  that  it  was  not  their  righteousness  but 
another's  that  was  the  ground  of  their  acceptance,  and 
that  it  was  not  to  encourage  them  in  sin,  but  to  remove 
it,  the  divine  angel  commanded,  v.  4,  that  these  filthy 
garments  (the  symbol  of  sin)  should  be  removed,  and 
festal  robes  (the  symbol  of  imputed  righteousness) 
should  be  put  on  him,  thus  setting  forth  the  great  and 
consoling  doctrine  of  a  gratuitous  justification  because 
of  the  merits  of  the  Redeemer.  This  and  this  alone  can 
comfort  the  heart  of  the  penitent,  whether  a  solitary 
monk,  weeping  and  striving  in  the  convent  of  Erfurth, 
or  a  desponding  people  brooding  in  discouragement 
over  the  ruins  of  Jerusalem. 

Y.  5.  "  Then  I  said,  let  them  place  a  clean  tiara  upon  his  head  ; 
and  they  placed  a  clean  tiara  upon  his  head,  and  they  put  garments 
ujft)n  him,  and  the  angel  of  Jehovah  was  (still)  standing  (there.)" 

Here,  then,  the  prophet  interposes,  (v.  5,)  to  bring  to 
view  the  second  main  thought  of  the  vision.  The  first 
had  reference  to  Joshua  representing  the  whole  people, 
who  are  assured  that  God  will  not  destroy  them  because 


ZECIIARIAH. CHAPTER     III.  147 

5  And  I  said,  Let  them  set  a  fair         c  And  the  angel  of  the  Lord  pro- 
luitre  upon  his  head.     So  they  set  a     tested  unto  Joshua,  saying, 
fair  mitre  upon  his  head,  and  clothed 
him  with  garments.     And  the  angel  of 
the  Lord  stood  by. 

of  their  unworthiness.  But  now  for  their  more  imme- 
diate comfort,  to  quell  their  fears  as  to  the  priesthood, 
the  prophet  desires  a  token  to  be  given  of  the  continu- 
ance and  official  purity  of  this  order,  and  hence  asks 
that  a  clean  tiara  or  priestly  mitre  be  placed  on  his 
head,  to  indicate  that  this  purification  was  complete, 
both  in  its  nature  and  in  its  extent.  This  was  done 
(v.  5)  whilst  the  angel  of  the  Lord  was  standing  there, 
to  show  his  approval  of,  and  interest  in  this  process. 

V.  6,  T.  "And  the  ang-el  of  Jehovah  answered  to  Joshua,  saying-, 
Thus  saith  Jehovah  of  Hosts,  If  thou  wilt  walk  in  my  ways,  and  if 
thou  wilt  keep  my  laws,  thou  shalt  judge  my  house,  and  also  keep 
my  courts,  and  I  will  give  thee  guides  among  these  that  are  stand- 
ing here." 

V.  6,  7,  show  the  conditions  annexed  to  this  forgive- 
ness. It  was  a  salvation  frora  sin,  not  in  it  ;  and  con- 
nected with  obedience.  This  obedience,  then,  was  con- 
nected with  a  promise  of  reward.  This  reward  was 
judging  Grod's  house  and  guarding  his  courts,  which  in- 
cluded supreme  authority  in  sacred  things,  such  as  was 
assigned  to  the  priesthood,  tj'^^^fi^^  is  taken  by  Acker- 
inann,  Maurer,  Rosenmiiller,  Hitzig,  Ewald,  and  others, 
as  the  plural  of  the  noun  '^?Dd,  meaning  walks  or  loalh- 
ing 'places ;  but  this  gives  no  satisfactory  sense.  It  is 
therefore  better  with  Henderson,  Hengstenberg,  and 
some  of  the  older  interpreters,  to  take  it  as  the  Chaldaic 
form  of  the  Hiphil  participle   of  I^C,  meaning  "  those 


148  ZECHARIAH. CHAPTER    III. 

7  Thus  saitli  the  Lord  of  hosts  ;  If  keep  my  courts,  and  I  will  give  thee 

thou  wilt  walk  in  my  ways,  and  if  thou  places  to  walk  among  these  that  stand 

wilt  keep  my  charge,  then  thou  shalt  by. 

also  judge  my  house,   and  shalt  also  8  Hear  now,   0  Joshua,   the  high 

who  cause  to  go,"  or  "walk,"  i.  e.  guides.  Those  who 
are  thus  alluded  to  were  the  angels.  It  is  therefore  a 
promise  of  angelic  aid  and  ministry  similar  to  Ps.  91  : 
11,  12,  and  parallel  passages.  The  cheering  encourage- 
ment of  this  every  trembling  heart  can  feel. 

V.  8.  "  Hear,  I  beseech  thee,  0  Joshua,  the  high  priest,  thou 
and  thy  colleagues  who  sit  before  thee,  for  men  of  omen  are  they: 
for  behold  I  bring  my  servant.  Branch." 

V.  8  presents  another  reason  for  encouragement. 
The  priesthood  would  not  be  destroyed  because  of  its 
typical  character.  Men  of  omen,  are  men  who  shadow 
forth  something  future,  (see  Isa.  8  :  18,  20  :  3  ;)  in  other 
words,  typical  men,  whose  office  foreshadows  something 
to  come.  What  this  was  is  then  declared,  "  my  servant, 
Branch."  These  are  undoubted  appellations  of  the 
Messiah.  He  is  called  "  servant"  in  such  passages  as, 
Isa.  42  :  1,  49  :  3,  50  :  10  ;  Ezek.  34  :  23,  &c.  ;  and 
Branch,  in  Jer.  23  :  5,  33  :  15.  This  designation  is 
given  to  him  to  indicate  his  original  obscurity,  and  the 
gradual  development  of  his  character.  The  type  then 
would  continue  until  the  coming  of  the  anti-type,  the 
order  foretokening  the  Messiah  would  not  cease  until  he 
came,  and  hence  they  could  go  on  in  the  erection  of  the 
temple,  in  which  these  priests  were  to  minister. 

The  notion  of  some  of  the  Jewish,  and  a  few  Chris- 
tian interpreters,  that  the  person  predicted  under  the 


ZECHARIAU. CHAPTER    III.  149 

priest,  thou  and  th)^  fellows  that  sit  9  For  hehold  the  stone  that  I  have 

before  thee  :  for  they  are  men  wonder-  laid   hcfore   Joshua;    upon  one    stone 

ed  at :  for  behold,  I  will  bring  forth  shall  be  seven  eyes :  behold,  I  will  en- 

my  servant  The  BRANCH.  grave  the  graving  thereof,  saith  the 

name  of  Branch  was  Zerubbabel,  is  wholly  untenable,  for 
the  Branch  had  not  yet  appeared,  whilst  Zerubbabel 
had.  Even  Maurer,  Hitzig,  and  similar  critics,  concede 
that  the  Messiah  is  here  meant. 

V.  9.  "  For  behold  the  stouc  which  I  have  laid  before  Joshua, 
upon  this  one  stone  shall  there  be  seven  eyes  ;  behold,  carving  I 
will  carve  it,  saith  Jehovah  of  Hosts,  and  I  will  remove  the  sin  of 
the  land  in  one  day." 

y.  9  gives  the  reason  for  the  fulfilment  of  this  glori- 
ous promise.  Everything  seemed  so  desolate,  that  there 
was  no  hope  of  such  a  blessing  as  the  coming  of  the 
Messiah.  God  declares  that  although  his  people  were 
thus  obscure  and  desolate,  he  had  never  lost  sight  of 
them.  He  represents  his  people,  or  the  theocracy,  by  a 
stone,  a  single  stone  {Ehad),  lying  before  Joshua,  as  if 
worthless.  But  he  says  that  on  this  one  stone  are 
"  seven  eyes."  Seven  being  the  number  of  perfection, 
the  seven  eyes  represent  the  all-seeing  eye  of  Jehovah, 
and  show  the  sleepless  regard  which  he  bestows  upon 
his  Church.  The  image  of  a  stone  was  selected,  because 
the  main  work  of  the  theocratic  people  then  was  the 
erection  of  a  temple.  God  assures  them  that  he  has 
not  cast  it  aside,  but  would  yet  polish  and  chisel  it,  and 
make  it  suitable  for  its  glorious  destiny.  The  removal 
of  sin  "  in  one  day,"  refers  to  the  perfection  of  the  atone- 
ment to  be  made  by  the  Messiah,  which  needs  not  daily 


150  ZECHARIAH. CHAPTER     III. 

Lord  of  hosts,  and  1  -will  remove  the  hosts,  shall  ye  call  every  man  his 
iniquity  of  that  land  in  one  day.  neighbor  under  the  vine  and  under  the 

10  In  that  day.  saith  the  Lord  of     fig  tree. 

repetition  like  the  sacrifices  of  the  priesthood,  but  "by 
one  offering  he  perfected  forever  them  that  are  sancti- 
fied." Heb.  10  :  14.  Henderson  refers  "  the  stone"  to 
the  literal  foundation  of  the  temple,  but  with  a  very 
needless  restriction  and  literality.  God  did  not  carve 
that  stone,  and  if  one  part  of  the  verse  is  figurative,  so 
must  be  the  other. 

V.  10.  "  In  that  day,  saith  Jehovah  of  Hosts,  yc  sliall  call  every 
man  to  his  neighbor,  under  the  vine  and  under  the  fig-tree." 

Y.  10  refers  to  the  security  and  peace  that  should 
reign  in  the  Messianic  period,  first  in  the  heart  of  the 
penitent  believer,  then  in  the  bosom  of  the  faithful 
Church,  and  then  at  last  in  the  glories  of  the  latter  day 
and  heavenly  rest.  2  Kings  18  :  31  shows  that  this 
was  a  familiar  image  of  prosperity  and  peace.  Thus,  as 
in  all  these  visions,  the  prophet  connects  the  present 
with  the  future,  the  passing  and  perishing  with  the 
unchanging  and  eternal. 

PRACTICAL    INFERENCES. 

(1.)  The  divinity  of  Christ.  The  Jehovah  angel  of  v. 
1  is  called  Jehovah  in  v.  2,  and  this  Jehovah  angel,  as 
appears  from  other  passages,  especially  Haggai  2  :  6,  7, 
and  Malachi  3:1,  compared  with  Mark  1  :  2,  we  know 
to  be  Jesus  Christ. 

(2.)  Satan's  temptations  are  never  so  subtle  or  so 
powerful  as  when  they  assume  the  form  of  penitence 


ZECHARIAn.  —  CHAPTER    III.  151 

and  humility.      But  the  greatness  of  our  sin  only  mag- 
nifies the  greatness  of  the  mercy  that  pardons  it. 

(3.)  The  origin  of  our  salvation  and  the  ground  of 
our  hope  are  in  the  love  and  grace  of  God,  and  not  in 
our  own  worthiness  or  merit,  (v.  2.) 

(4.)  We  are  saved  by  the  imputed  righteousness  of 
Christ  and  not  by  our  own  merits,  (v.  4.) 

(5.)  A  gratuitous  justification  furnishes  no  excuse  for 
inaction  and  sin,  but  leads  to  more  entire  obedience, 
(y.  1.) 

(6.)  Fidelity  in  God's  service  shall  be  gloriously  re- 
warded, (v,  7.) 

(7.)  Angelic  guidance  shall  be  given  to  the  faithful 
people  of  God,  (v.  7.) 

(8.)  The  ceremonial  system  of  the  0.  T.  typified 
Christ,  (v.  8.) 

(9.)  The  atonement  of  Christ  is  perfect,  and  needs  no 
addition  of  penances  or  human  merits,  (v.  9.) 

(10.)  The  tendency  of  true  religion  is  toward  peace 
and  prosperity,  to  men  individually  and  collectively, 
(v.  10.) 


152  ZECHARIAH.  —  CHAPTER    IV. 

1  And  the  angel  that  talked  with  me  en  lamps  thereon,  and  seven  pipes  to 
came  again,  and  waked  me,  as  a  man  the  seven  lamps,  which  are  upon  the 
that  is  wakened  out  of  his  sleep,  top  thereof  : 

2  And  said  unto  me.  What  seest  3  And  two  olive  trees  hy  it,  one  up- 
thou  ?  And  I  said,  I  have  looked,  and  on  the  right  side  of  the  bowl,  and  the 
behold  a  eandlestick  all  of  gold,  with  other  upon  the  left  side  thereof 

a  bowl  upon  the  top  of  it,  and  his  sev-  4  So  I  answered  and  spake  to  the 


Vision  Y. 

Chapter  4. —  The  Golden  Candlestick,  and  the  two  Olive  Trees. 

ANALYSIS. 

I.  A  golden  candlestick  symbolizes  the  theocracy,  and  two  olive 
trees  the  source  of  its  strengtli.  The  prophet  asks  the  meaning 
of  the  vision,  (v.  1 — 5.) 

II.  The  teaching  of  the  vision  :  that  all  the  work  of  the  Church 
was  to  be  done  by  the  supply  of  divine  strength,  and  hence  all 
obstacles  would  vanish,  (v.  6 — 11.) 

III.  The  explanation  of  the  various  parts  of  the  symbolical  vision, 
(v.  12—14.) 


V.  1 — 6.  "  And  the  angel  who  spoke  with  me  returned,  and 
awaked  me  as  a  man  who  is  awaked  from  his  sleep  :  and  he  said 
unto  me,  'What  seest  thou  V  And  I  said, '  I  have  looked  and  behold 
a  candlestick  all  of  gold,  and  a  bowl  on  the  top  of  it,  and  its  seven 
lamps  upon  it,  and  seven  tubes  to  each  lamp  on  the  top  of  it  :  and 
two  olive  trees,  one  on  the  right  hand  of  the  bowl,  and  one  on  the 
left  hand.'  And  I  answered  and  spake  to  the  angel  that  talked 
with  me,  saying,  '  What  are  these,  my  lord  V  Then  the  angel  that 
talked  with  me  answered  and  said  unto  me,  '  Dost  thou  not  know 
what  these  are  V  And  I  said,  '  No,  my  lord.'  Then  he  answered 
and  spake  unto  me,  saying,  '  This  is  the  word  of  Jehovah  unto 
Zerubbabel,  saying.  Not  by  might,  and  not  by  power,  but  by  my 
spirit,  saith  Jehovah  of  Hosts.'  " 

A  PAUSE  seems  to  have  occurred  after  the  preceding 
vision,  and  the  prophet,  for  a  time,  to  have  relapsed 


Z  EC  EAR!  AH. CHAPTER    IV.  153 

angel   that   talked  with   me,    saying,  Lord  unto  Zcnibhabel,  saying,  Not  by 

What  are  these,  my  lord  ?  might,  not  by  power,  but  by  my  Spirit, 

5  Then  the  angel  tliat  talked  with  me  saith  the  Loud  of  hosts, 

answered  and  said  unto  me,  Knowest  7  Who  art  thou,  0  great  mountain  ? 

thou  not  what  these  be  ?  and  I  said,  before   Zerubbabel    thou  shall   become  a 

Xo,  my  lord.  plain  :  and  ho  shall  bring  forth  the 

C  Then  he  answered  and  spake  unto  headstone  thereof  u-ilh  shoutings,  crying, 

me,  saying.  This   is  the  word  of  the  Grace,  grace  unto  it. 


into  liis  ordinary  and  normal  state.  This  state  com- 
paredjvvith  the  prophetic  ecstac}^  was  as  sleep  to 
waking  ;  the  ordinary  state  of  the  soul  being  so  insen- 
sible to  those  impressions  that  were  made  upon  it  in 
the  j)roj)hetic  condition.  But  he  was  soon  roused  from 
that  state  by  the  angel  and  bidden  to  look.  He  saw  a 
candlestick  of  gold  with  a  bowl  on  the  top,  having 
seven  lamps,  and  each  lamp  furnished  with  seven  feed- 
ing tubes,  making  forty-nine  in  all,  and  two  olive  trees 
standing  beside  the  candlestick,  from  the  two  crowded 
branches  of  which  the  clustering  olives  were  pouring  a 
constant  supply  of  golden  colored  oil  into  tubes  that  led 
into  the  bowl.  The  prophet  inquires  into  the  meaning 
of  this  vision,  and  after  some  delay  is  told,  (v.  G,)  that  it 
conveys  the  truth  that  in  carrying  on  the  work  of  the 
Church,  it  is  not  by  human  power  that  it  is  either  to  be 
advanced  or  retarded,  but  by  the  strength  of  God. 

The  candlestick  represented  the  Theocracy,  the  Church 
of  God,  an  image  of  great  beauty,  showing  her  mission 
to  be  a  light-bearer  in  a  dark  world.  The  material, 
gold,  indicated  the  purity,  preciousness  and  indestructi- 
bleness  of  all  that  pertained  to  her.  The  seven  lamps, 
and  seven  times  seven  tubes,  indicated,  by  the  use  of  the 
10 


154  ZECHARIAH. CHAPTER    IV. 

8  Moreover  the  word  of  the  LonD  10  For  who  hath  despised  the  day  of 
came  unto  me,  saying,  small  things  ?  for  they  shall   rejoice, 

9  The  hands  of  Zerubbabel  have  laid  and  shall  see  the  plummet  in  the  hand 
the  foundation  of  this  house  ;  his  hands  of  Zerubbabel  with  those  seven  ;  they 
shall  also  finish  it ;  and  thou  shalt  are  the  eyes  of  the  Lord,  which  run  to 
know  that  the  Lord  of  hosts  hath  sent  and  fro  through  the  whole  earth. 

me  unto  you. 

number  of  perfection,  the  manifold  modes  by  which  her 
hght  was  to  be  given  out,  and  the  manifold  modes  by 
which  grace  was  to  be  imparted.  The  olive  trees  rep- 
resented the  source  of  that  grace,  the  Spirit  of  God, 
from  whom  comes  forth  all  supplies  of  strength  for  the 
Church. 

Here,  then,  were  these  lamps  burning  continually, 
lamps  that  man's  hand  did  not  make,  and  does  not  feed, 
and  yet  supplied  from  a  source  that  is  exhaustless,  the 
living  trees  that  stand  beside  the  candlestick.  Now,  if 
the  strength  to  do  God's  work  comes  from  God,  the 
weakness  of  man  is  no  obstacle,  for  when  he  is  weak 
then  is  he  strong.  Zerubbabel  ma}^  have  but  few  visible 
resources,  but  the  work  was  one  that  after  all  was  to  be 
completed  by  God,  and  not  by  man,  and  however  feeble 
the  Church  might  seem  to  be,  there  was  more  for  her 
than  against  her.  Hence,  as  the  Jew  gazed  on  this 
ceaseless  flow  of  strength  and  grace,  he  could  forget  the 
feebleness  of  man  in  the  unfailing  supply  of  the  power 
of  God. 

V.  ^.  "  Who  art  tliou,  thou  great  mountain  before  Zerubbabel  ? 
Be  a  plain  !  He  shall  bring  forth  the  top-stone  with  shoutings, 
Grace  !  Grace  unto  it." 

But  there  were   obstacles  in  the  way,  like  a  great 


ZECUARIAII. CHAPTER     IV.  155 

11  «1  TliCD  answered  I,  and  said  unto  upon  the  right  side  of  the  candlestick 
him,  What  are  those  two  olive  trees     and  upon  the  left  sit/c  thereof  ? 

mountain.  These  obstacles  should  be  prostrated  like  a 
plain  before  him,  (v.  7,)  so  that  the  work  should  be  com- 
pleted, the  top-stone  laid,  and  it  should  be  seen  that  all 
was  of  grace.  Hence  they  should  not  falter  in  the  work 
before  them. 

V.  8 — 11.  "And  the  word  of  Jehovah  came  unto  me  saying-, 
The  hands  of  Zerubbabel  have  founded  this  house,  and  his  hands 
shall  finish  it,  and  thou  shalt  know  that  Jehovah  of  Hosts  hath 
sent  me  unto  you.  For  who  will  despise  the  day  of  small  things  ? 
For  they  shall  rejoice  and  see  the  plummet  in  the  hand  of  Zerub- 
babel,  these  seven  eyes  of  Jehovah,  they  run  to  and  fro  in  the 
whole  earth." 

Y.  8,  9,  contain  positive  assurances  that  the  temple 
shall  be  finished  by  Zerubbabel,  and  not  left  unfinished 
as  it  had  been  before,  by  the  intrigues  of  their  enemies. 

Y.  10  rebukes  them  for  despising  the  feebleness  of 
the  Church  in  external  resources,  and  overlooking  her 
true  glory.  That  glory  la}^  in  the  fact  that  God's  eye 
(the  seven  eyes)  was  upon  her  in  love,  and  although 
those  eyes  see  all  that  is  in  the  earth,  the  most  mighty 
and  most  magnificent,  yet  they  see  nothing  that  is 
mighty  enough  to  destroy  the  Church,  or  magnificent 
enough  to  eclipse  her  true  glory.  The  plummet  {stone 
of  tin,  Heb.)  in  the  hand  of  Zerubbabel  indicated  that 
the  work  was  there  going  forward  to  completion. 

Y.  12 — 14.  "And  I  answered  and  said  unto  liim, '  Wliat  are  these 
two  olive  trees  on  the  right  hand  of  the  candlestick,  and  on  the 
left  V  And  I  answered  again  and  said  unto  him,  '  Wliat  are  the 
two  olive  branches  which  through  the  tubes  of  gold  pour  out  the 


156  ZECHARIAH. CHAPTER     IV. 

12  And  I  answered  again,  and  said     en  pipes  empty  the  golden  oil  out  of  i 
•    nnto    him,    "What   be    these  two   olive     themselves?  ' 

hranches  which  through  the  two  gold-         13  And  he  answered  me  and  said, 

golden  oil  from  tlicmsclves  ?'  And  he  answered  unto  me,  saying, 
'  Knowest  thou  not  what  these  are  V  And  I  said,  '  No,  my  lord.' 
'  These  are  the  two  sons  of  oil,  that  stand  by  the  Lord  of  the  whole 
earth.' " 

The  meaning  of  the  ohve  trees,  or  as  the  prophet 
sees  more  distinctly,  of  the  two  ohve  branches,  is  next 
explained.  The  two  questions  are  asked,  and  the  first 
left  unanswered  in  vs.  11,  12,  to  draw  special  attention 
to  the  duality  of  the  olive  branches.  To  what  does  this 
refer  ?  The  answer  is,  to  the  two  anointed  ones  that 
minister  before  G  od.  Who  are  these  ?  They  refer  to 
some  standing  channel  of  blessing  from  God,  and  are 
alluded  to  again  in  Rev.  11 :  3,  4,  in  terms  that  cannot 
be  mistaken.  Without  entering  at  length  into  the 
reasons  for  the  opinion,  we  simply  affirm  that  they 
refer  to  a  duality  of  gracious  manifestation  from  God, 
corresponding  to  a  duality  of  necessity  in  the  nature  of 
man.  There  are  two  grand  evils  to  be  overcome,  guilt 
and  pollution,  and  they  demand  two  standing  sources  of 
blessing,  the  one  to  remove  the  guilt  by  atonement,  the 
other  to  remove  the  power  of  sin  by  giving  a  higher 
power  of  holiness.  These  two  sources  are  embodied  in 
two  official  forms,  the  only  two  that  were  connected 
with  the  theocracy  as  permanent  elements,  the  sacer- 
dotal and  regal  orders.  They  existed  once  in  Mel- 
chisedek,  but  were  ever  afterwards  divided,  as  in  Moses 
and  Aaron,  Joshua  and  Zerubbabel,  &c.,  &c.,  until  the 


ZECHARIAII. CHAPTER    lY.  157 

Knowcst  thou  not  what  these  he  ?  And  anointed  ones,  that  stand  hy  tlic  Lord 
I  said,  No,  my  lord.  of  the  whole  earth. 

14  Then  said  he,  These  are  the  two 

lime  of  the  Messiah,  who  again  combined  them  in  his 
own  person,  and  who  by  his  work,  made  his  people 
kings  and  priests  unto  God.  Tliis  duahty  marked  all 
the  manifestations  of  God,  for  it  rested  on  a  deep  neces- 
sity of  human  nature,  and  it  was  then  embodied  in  the 
persons  of  Joshua  and  Zerubbabel.  Since  then  they 
were  so  essential  to  the  theocracy,  the  people  need  not 
suppose  that  God  would  allow  them  to  perish,  but 
would  continue  them  in  existence  until  he  should  come 
who  was  a  priest  after  the  order  of  Melchisedek. 

PRACTICAL    INFERENCES. 

(1.)  The  Church  is  the  same  under  both  dispensa- 
tions, for  the  promises  made  to  her  then  are  only  ful- 
filling now,  showing  that  then  and  now  she  was  the 
same  Church.  The  candlestick  is  the  same,  though  the 
tubes  may  be  changed,  and  the  Church  is  the  same, 
though  her  official  channels  be  totally  altered. 

(2.)  The  Church  is  the  light  of  the  world,  and  only  as 
Christians  show  forth  their  light  are  they  fulfilling  their 
duty,  (v.  1—3.) 

(3.)  God  has  provided  an  unfailing  source  of  strength 
for  his  people.  Their  suppty  comes  not  from  a  dead 
reservoir  of  oil,  but  a  living  olive  tree,  that  is  ever 
drawing  from  the  rich  earth  its  generous  furnishings, 
and   then   distilling   them   by  seven   pipes,   a  perfect 


158  ZECHARIAH. CHAPTER    IV. 

number,  to  those  who  are  to  be  burning  and  shinmg 
lights,  (v.  1—3.) 

(4.)  The  whole  work  of  religion  in  the  heart  of  the 
individual,  and  throughout  the  world,  is  of  grace. 
Christ  is  at  once  the  corner-stone  and  the  cope-stone  of 
the  Church ;  and  as  he  was  greeted  with  shoutings  of 
"grace!"  when  he  came  the  first  time,  much  more 
shall  he  when  he  comes  the  second  time,  without  sin  to 
salvation,  (v.  7.) 

(5.)  We  are  prone  to  judge  of  God's  work  by  man's 
standard  ;  and  because  we  see  but  a  narrow  stream  from 
the  fountain,  doubt  or  deny  the  river,  (v.  9.) 

(6.)  It  is  not  only  unwise,  but  it  is  wicked  to  be  dis- 
heartened because  of  the  external  feebleness  of  the 
Church,  compared  with  the  work  she  has  to  do,  and  the 
enemies  she  has  to  encounter.  God  is  her  strength, 
her  glory  and  her  hope,  and  to  despair  of  her  is  to 
deny  God,  (v.  10.) 

(7.)  The  doctrine  and  discipline  of  the  Church,  the 
truth  and  power  that  God  has  lodged  in  her  organiza- 
tion and  her  ordinances,  are  still  the  standing  channels 
through  which  the  spirit  pours  the  oil  of  grace  and 
strength,  and  hence  should  both  be  kept  pure  and  un- 
clogged,  (v.  11 — 14.) 


z  E  c  II A  R I A  11 .  —  c  n  A  r  T  E  R  V  .  159 

1  Then  I  turned,  and  lifted  up  mine  thou  ?  And  I  answered,  I  see  a  flying 
eyes,  and  looked,  and  behold  a  flying  roll  ;  the  length  thereof  is  twenty  cu- 
"■oU-  bits,  and  the  breadth  thereof  ten  cubits. 

2  And  he  said  unto  mc.  What  seest  3  Then  said  he  unto  me.  This  is  the 


Vision  YI. 

Chapter  5  :  l—i.—  Tkc  Flying  Roll. 
ANALYSIS. 

I.  An  outstretched  roll  is  seen  flying  through  the  air,  twenty  by 
ten  cubits,  (v.  1,  2.) 

II.  The  meaning  of  the  vision.     A  threatening  against  all  trans- 
gressorg  of  either  table  of  the  law,  (v.  3,  4.) 


V.  1 — 4.  "  Then  I  turned  and  raised  my  eyes,  and  looked,  and 
behold  a  tij'ing  roll.  And  he  {the  interpreting  angel)  said  unto  me, 
'  What  dost  thou  see  V  And  I  said,  '  I  see  a  flying  roll,  in  length 
twenty  cubits,  and  in  breadth  ten  cubits.'  Then  he  said  unto  me, 
'  This  is  the  curse  that  goes  forth  before  the  face  of  the  whole 
land,  for  every  thief  shall  be  cut  off  according  to  this  side,  and 
every  perjurer  shall  be  cut  ofi"  according  to  that  side.  I  have 
caused  it  to  go  forth,  saith  Jehovah  of  Hosts,  and  it  shall  go  into 
the  house  of  the  thief,  and  into  the  house  of  him  that  swears 
falsely  by  my  name,  and  it  shall  dwell  in  the  midst  of  it,  and  it 
consumes  their  house,  and  its  wood  and  its  stone.'  " 

The  import  of  this  vision  is  threatening,  to  show  that 
the  object  of  the  prophet  was  to  produce  genuine  peni- 
tence. The  parts  are  significant.  A  roll,  probably  of 
parchment,  is  seen,  30  by  15  feet,  the  exact  dimensions 
of  the  temple  porch,  where  the  law  was  usually  read, 
showino-  that  it  was  authoritative  in  its  utterance,  and 
connected  with  the  theocracy.     Being  a  written  thing, 


160  ZECHAEIAH. CHAPTER     V. 

curse  that  goeth  forth  over  the  face  of  sweareth  shall  be  cut  off  as  on  that 

the  whole  earth  :  for  every  one  that  side,  according  to  it. 

stealeth  shall  be  cut  off  as  on  this  side,  4  I  will   bring  it  forth,    saith    the 

according  to  it ;  and  every  one  that  Lord  of  hosts,  and  it  shall  enter  into 

it  showed  that  its  contents  were  solemnly  determined, 
beyond  all  escape  or  repeal.  It  was  flying,  to  show  that 
its  threats  were  ready  to  do  their  work,  and  descend  on 
every  transgressor.  It  was  unrolled,  or  the  dimensions 
could  not  have  been  seen,  to  show  that  its  warnings 
were  openly  proclaimed  to  all,  that  none  might  have  an 
excuse.  It  was  written  on  both  sides,  to  connect  it  with 
the  tables  of  the  law,  and  show  its  comprehensive  char- 
acter. One  side  denounced  perjury,  a  sin  of  the  first 
table,  the  other  stealing,  a  sin  of  the  second ;  and  both 
iniited  in  every  case  where  a  thief  took  the  oath  of  ex- 
purgation to  acquit  himself  of  the  charge  of  theft.  This 
hovering  curse  would  descend  in  every  such  case  into 
the  house  of  the  offender,  and  consume  even  its  most 
enduring  parts,  until  it  had  thoroughly  done  its  work  of 
destruction. 

The  immediate  application  of  this  vision  was  to  those 
who  were  neglecting  the  erection  of  God's  house  to 
build  their  own,  and  thus  robbing  God,  and  forswear- 
ing their  obligations  to  him.  On  such  the  prophet  de- 
clares a  curse  shall  descend,  that  will  make  this  selfish 
withholding  of  their  efforts  in  vain,  for  the  houses  they 
would  build  should  be  consumed  by  God's  wrath. 

PRACTICAL    INFERENCES. 

The  teaching  of  this  vision  is  that  of  the  law.     It 


Z  E  C  11  A  R  I  A  II  . CHAPTER     Y  .  161 

the  Louse  of  the  thief,  and  into  tlic  mid.st  of  his  house,  and  shall  consume 
house  of  him  that  swearetli  falsely  by  it  with  the  timber  thereof  and  the 
my  name :  and  it  shall  remain  in  the     stones  thereof. 

blazes  with  the  fire  and  echoes  the  thunder  of  Sinai,  and 
tells  us  that  our  God  is  a  consuming  fire.  We  learn  thus  a 
lesson  of  instruction  to   those  who  have  succeeded  the 
prophets  of  the  Old  Testament,  as  the  authorized  expound- 
ers of  God's  will  under  the  Xew,    It  is  needful  to  tell  the 
love  of  God,  to  unfold  his  precious  promises,  and  to  utter 
words  of  cheer  and  encouragement.  But  it  is  also  needful 
to  declare  the  other  aspect  of  God's  character.-    There  is 
a  constant  tendency  in  the  human  heart  to   abuse  the 
goodness  of  God  to  an  encouragement  of  sin.     Hence, 
ministers  of  the  gospel  must  declare    this  portion   of 
God's  counsel  as  well  as  the  other.     They  must  declare 
to  men  who  are  living  in  neglect  of  duty,  that  withhold- 
ing what  is  due  to  God,  either  in  heart  or  life,  is  com- 
bined robber}-  and  perjmy.     For  those  who  thus  sin, 
God  has  prepared  a  ministry  of  vengeance.     There  is 
something  most  vivid  and  appalling  in  this  image  of  the 
hovering  curse.    It  flies  viewless,  and  resistless,  poising 
like  a  falcon  over  her  prey,  breathing  a  ruin  the  most 
dire  and  desolating,  and  wdien  the  blind  and  hardened 
offender  opens  his  door  to  his  ill-gotten  gains,  this  mys- 
tic roll,  with  its  fire-tracery  ^of  wrath,   enters  into  his 
habitation,  and  fastening  upon  his  cherished  idols,  be- 
gins its  dread  work  of  retribution,  and  ceases  not  until 
the  fabric  of  his  guilty  life  has  been  totally  and  irreme- 
diabl}"  consumed. 


162  ZECHARIAH. CHAPTER     V. 

5  "j  Then  the  angel  that  talked  with  6  And  I  said,    What  is  it?  and  he 

me    went  forth,    and    said  unto    me,  said.  This  is  an  ephah  that  goeth  forth. 

Lift  up  now  thine  eyes,  and  see  what  He  said  moreover,  Tliis  u  their  resem- 

is  this  that  gocth  forth.  blance  through  all  tlie  earth. 


Vision  VII. 

Chapter  5  :  5 — 11. — The  Woman  in  the  Ephah. 
ANALYSIS. 

I.  An  cphah  is  seen  coming  forth,  in  which  a  woman  was  sitting. 
A  talent  of  lead  was  raised  up  and  laid  on  the  ephah,  which  was 
then  lifted  np  by  two  winged  women  and  carried  into  the  land  of 
Shinar,  (v.  5—11.) 

II.  The  explanation  of  the  vision:  that  the  people  for  their  sins 
should  be  carried  into  a  long  and  distant  exile,  (v.  8,  11.) 


V.  5 — 11.  "Then  the  angel  that  talked  wnth  me  went  forth,  and 
said  unto  me,  '  Lift  up,  I  pray  thee,  thine  eyes,  and  see  wdiat  this  is 
that  goeth  forth.'  And  I  said,  'What  is  this  V  And  he  said,  '  This 
is  the  ephah  which  goeth  forth,'  and  he  said,  '  This  is  their  appear- 
ance in  all  the  land.'  And  behold  a  talent  of  lead  was  lifted  up. 
'But  this  is  the  woman  that  is  sitting  in  the  midst  of  the  ephah.' 
And  he  said,  '  This  is  wickedness.'  And  he  thrust  her  down  into 
the  midst  of  the  ephah,  and  he  cast  the  stone  of  lead  upon  its 
mouth.  And  I  raised  my  eyes  and  saw,  and  behold  two  women 
came  out,  and  the  wind  in  their  wings,  for  they  had  wings  like  the 
wings  of  a  stork,  and  they  raised  the  ephah  between  earth  and 
heaven.  And  I  said  to  the  angel  that  talked  with  me,  '  Where  do 
these  carry  the  ephah  V  And  he  said  unto  me,  '  To  build  for  it  a 
house  in  the  land  of  Shinar:  and  it  {the  house)  shall  be  settled  and 
fixed  on  its  own  base.'  " 

This  vision,  like  the  preceding,  is  of  a  warning  char- 
acter, and  somewhat  more  obscure  in  its  symbohcal  ap- 
paratus.    A  Klim  outhne  rises  to  the  eye  of  the  pro^Dhet, 


Z  E  C  II  A  R  I  A  H  . CHAPTER     V  .  1  03 

7  And  behold,  there  was  lifted  up  a  And  ho  cast  it  into  the  midst  of  the 
talent  of  lead  :  and  this  is  a  woman  ephah  ;  and  he  cast  the  weight  of  lead 
that  sitteth  in  the  midst  of  the  ephah.  upon  the  mouth  thereof. 

8  And  he  said,  This  is  wickedness.  9  Then  lifted  I  up  mine  eyes,  and 

to  which  the  angel  calls  his  attention,  but  which  be  can- 
not at  first  distinctly  make  out.  The  angel  tells  him 
that  it  is  an  ephah,  a  very  common  dry  measure  con- 
taining about  three  pecks.  He  then  sees  a  mass  of  lead 
containing  about  a  cwt.,  lifted  up  above  the  measure, 
and  on  looking  more  closely  he  sees  a  woman  in  the 
measure.  This  woman  is  then  violently  thrust  down 
into  the  measure,  and  the  mass  of  lead  laid  upon  its 
mouth,  after  which  two  winged  women  carry  it  away 
into  the  land  of  Shinar,  where  it  was  to  be  permanent- 
ly deposited  in  a  house  prepared  for  it  there. 

The  general  meaning  of  this  is  to  show,  that  when 
the  measure  of  the  people's  wickedness  became  full, 
then  their  punishment  should  come,  and  the}^  should 
again  be  carried  into  the  land  of  their  enemies  in  exile, 
not  for  seventy  years,  but  for  a  long  time.  As  the  fly- 
ing roll  symbolized  the  certainty  and  completeness  of 
their  punishment,  so  this  vision  indicated  its  swift- 
ness and  mode.  The  ephah  is  selected  simply  as  a  com- 
mon dry  measure,  to  symbolize  the  thought  that  there 
is  a  certain  measure  of  sin  beyond  which  the  people 
cannot  go  with  impunit}^  The  woman  sitting  in  it,  rep- 
resents the  Jewish  people,  by  a  common  figure.  The 
phrase,  "this  is  their  appearance  (Heb.  eije)  in  all  the 
land,"  V.  G,  simply  means,  this  represents  that  to  which 
the  people  are  looking,  or  tending,  viz.,  to  fill  up  the 


164  ZECIIAEIAH. CHAPTER     V. 

looked,  and  behold,  there  came  out  wings  ;  for  they  had  wings  like  the 
two  women,  and  the  wind  xcas  in  their      wings  of  a  stork  :  and  they  lifted  up 

measure  of  their  sin,  and  when  they  have  filled  up  the 
measure  of  their  sin,  God  will  lay  upon  them  their  pun- 
ishment. When  the  prophet  perceives  the  woman  in 
the  measure,  he  is  told  that  this  is  (represents)  wicked- 
ness, i.  e.  that  of  the  Jewish  people.  Henderson  thinks 
that  the  wickedness  here  represented  was  idolatry,  and 
that  the  vision  predicted  the  removal  of  idolatry  from 
Palestine  to  Babylon.  But  there  is  no  reason  at  all  to 
limit  it  thus,  but  rather  the  contrary.  Idolatry  had  not 
been  a  sin  of  the  Jews  for  a  century,  and  would  hardly 
be  represented  as  an  existing  thing,  as  this  vision  does. 
It  did  not  exist  in  the  land,  and  could  not,  therefore,  be 
removed  out  of  it.  Moreover,  it  was  not  removed  to 
Babylon,  in  any  sense,  literally  or  figuratively,  and  did 
not  remain  there  as  the  vision  declares,  (v.  11,)  for  the 
Mohammedan  occujDants  of  that  region  are  not  idola- 
ters. Hence  the  explanation  that  refers  it  to  the  entire 
wickedness  of  the  Jewish  people  of  all  kinds,  is  more 
consistent  with  the  preceding  vision,  and  gives  a  better 
sense.  The  mass  of  lead  symbolizes  the  heavy  judg- 
ment that  God  was  holding  over  them,  and  which  at  the 
fulness  of  time  he  would  allow  to  fall.  Accordingly, 
the  wicked  woman  is  thrust  down  into  the  small  meas- 
ure, crushed  and  doubled  together,  and  the  heavyweight 
laid  upon  her  to  keep  her  thus  prostrate.  Then  there 
appear  two  winged  messengers,  with  outstretched  pin- 
ions, as  if  the  wind  was  raising  them  up,  and  their 


:Z  E  C  II  A  R  I  A  II  . CHAPTER     V  .  1  05 

the  cphah  between  the  earth  and  the      talked  witli  me,     'Wliithci-    do   these 
heaven.  bear  the  ephali? 

10  Then    said   I    to  the  ansrel  that 


wings  were  strong  for  flight  like  those  of  the  stork.  There 
were  two,  because  it  required  two  persons  to  hft  such  a 
measure.  They  symbohzcd  the  messengers  of  God's 
wrath  that  should  desolate  Judea,  and  banish  the  peo- 
ple. They  were  to  carry  it  into  Shinar,  which  is  here 
the  symbol  for  an  enemy's  country,  and  not  the  exact 
country  to  which  they  w^erc  be  exiled.  There  it 
was  to  be  put  in  a  house,  shut  up,  and  this  Iiouse  to 
be  built  strongly  and  securely  for  a  permanent  habita- 
tion, to  show  that  this  exile  w^ould  not  be  like  the  first, 
a  brief  sojourn,  but  a  long,  weary  and  enduring 
banishment  from  the  land  of  their  fathers  ;  when  their 
resting  should  not  be  on  God,  or  on  the  rock  Christ  Je- 
sus, but  on  "their  own  base,"  they  should  be  left 
to  themselves,  weighed  down  like  lead  with  judicial 
blindness,  stupidity,  darkness,  and  hardness  of  heart. 
'  The  vision  then  predicted  what  happened  four  hun- 
dred years  afterwards,  when  the  measure  of  their  ini- 
quity being  full  by  the  rejection  and  murder  of  the  Mes- 
siah, their  hearts  being  gross  and  their  ears  heavy,  the 
hour  of  vengeance  came.  Then  appeared  the  Roman 
eagles,  and  after  the  most  desperate  struggle,  the  Jew- 
ish nation  was  crashed,  and  scattered  to  the  four  winds, 
wandering  in  enemies'  countries,  not  resting  on  the 
promise  of  God,  but  weighed  down  with  leaden  obsti- 
nacy, and  resting  on  their  own  works  and  righteous- 


1G6  ZECIIARIAH. CHAPTER    V. 

11  And  he  said  unto  me.  To  build  it  shall  be  established,  and  set  there 
it  an  house  in  the  land  of  Shinar  :  and     ujion  her  own  base. 

V      ness.     How  striking  the  symbol !  liow  fearful  the  ful- 
filment ! 

TRACTICAL    INFERENCES. 

(1.)  Every  individual,  and  every  nation,  has  a  measure 
of  sin  ;  and  until  that  measure  is  filled  up,  God's  long- 
suffering  will  wait  for  repentance  and  reformation,  (v. 
5,6.) 

(2.)  There  hangs  above  each  sinner  a  crushing  weight 
of  wrath,  poised  and  ready  to  descend  with  overwhelm- 
ing destruction,  (v.  7.) 

(3.)  If  the  measure  is  filled  up,  the  weight  shall  fall 
and  crush  the  sinner  with  its  ponderous  mass  of  punish- 
ment, (v.  8.)  ■  ■  ^ 

(4.)  The  finally  impenitent  shall  be  driven  from  God 
into  gloomy  exile,  and  left  to  himself,  "to  rest  on  his 
own  base,"  to  be  subject  to  the  thrall  of  his  own  law- 
less lusts  that  he  has  so  long  pampered  into  strength, 
and  to  reap  as  he  has  sowed,  through  a  long  and  limit- 
less banishment,  (v.  11.) 


ZECHARIAII. Cn  AFTER     YI.  167 

1  And  I  turned,  and  lifted  up  mine      two    mountains  ;  and    tlic  mountains 
ej'cs  and   looked,   and   beliold,    there     were  mountains  of  brass, 
came  four  chariots  out  from  between         2  In     the     first    cliariot    tvere    red 


Vision  YIII. 

Chapter  G  :  1 — 8. — The  Four  Chariots. 

ANALYSIS. 

I.  The  vision.      Four  chariots    with   four   diiTcn-outly    colored 
horses  come  forth  from  between  two  brazen  mountains,  (v.  1 — 4.) 

II.  The  meaning  of  the  vision:  that  they  were  God's  agencies  in 
executing  his  purposes  of  wrath  and  mercy  on  earth,  (v.  5,  6.) 

III.  The  result  of  these  agencies,  protection  to  the  people  of 
God,  punishment  to  their  enemies,  (v.  7,  8.) 


V.  1 — 8.  "  And  I  turned  and  lifted  up  mine  eyes  and  saw,  and 
behold  four  chariots  came  out  from  between  two  mountains,  and 
the  two  mountains  were  mountains  of  brass.  In  the  first  chariot 
were  red  horses;  and  in  the  second  chariot  black  horses;  and  in 
the  third  chariot  white  horses;  and  in  the  fourth  chariot  piebald 
and  fleet  {or  strong)  horses.  And  I  answered  and  said  unto  the 
angel  that  talked  with  me,  '  What  are  those,  my  lord  V  And  the 
angel  answered  and  said  unto  me,  '  These  are  the  four  winds  of  the 
heavens,  going  forth  from  standing  before  the  Lord  of  the  whole 
earth.  That  which  has  the  black  horses  goes  forth  to  the  north 
country,  and  the  w^hite  go  forth  following  them;  and  the  piebald 
go  forth  to  the  south  country.'  And  the  fleet  went  forth,  and  they 
desired  to  go  that  they  might  walk  through  the  earth;  and  he  said, 
'  Go  walk  through  the  earth;'  and  they  walked  through  the  earth  ! 
And  he  cried  to  me,  and  spake  to  me  saying,  '  Behold  these  that 
go  forth  into  the  land  of  the  north  have  quieted  my  spirit  in  the 
land  of  the  north.'  " 

The  scene  of  tliis  Yision  is  in  all  probability  the  valley 
of  Jehoshaphat,  which  lies  between  Mount  Moriah  and 
the  Mount  of  Olives.    The  reason  for  selecting  this  spot 


168  ZECnARIAH. CHAPTER     VI. 

horses ;    and    in    the    second   chariot     horses ;    and    in    the    fourth    chariot 
Wack  liorses ;  grizzled  and  bay  horses. 

3  And  in    tlie   third   cliariot  wliite         4  Then  I  answered    and  said   unto 


was  its  proximity  to  the  temple,  which  was  the  standing 
symbol  of  the  theocracy.  This  was  the  nearest  spot  to 
the  temple,  accessible  to  chariots,  and  hence  the  most 
suitable  for  locating  a  vision  which  referred  to  the  theo- 
cracy. The  prophet  saw  four  chariots  coming  forth 
from  between  two  mountains  of  brass.  The  chariot 
being  used  mainly  in  war,  and  on  great  state  occasions, 
was  a  symbol  of  authority,  and  owing  to  its  warlike  use, 
of  judgment.  The  number  four  has  the  same  signifi- 
cance here  as  in  the  four  winds  of  Daniel,  the  four 
cherubs  of  Ezekiel,  the  four  angels  at  the  four  corners 
of  the  earth  in  the  Apocalypse,  and  the  four  horns  and 
four  artificers  of  the  second  vision.  Alluding  to  the 
four  points  of  the  compass,  it  is  the  symbol  of  univer- 
sality, a  judgment  that  goes  in  every  direction.  The 
two  mountains  were  the  mountains  that  stood  around 
Jerusalem,  on  one  of  whicli  the  temple  stood.  They 
symbolized  the  immovable  foundation  on  which  the 
theocracy  rested,  viz.,  the  promise  and  purpose  of  God  ; 
and  to  give  strength  to  this  symbol,  the  mountains  are 
represented  as  brazen.  Brass  being  a  much  more 
valuable  metal,  both  absolutely  and  relatively,  to  the 
ancients  than  it  is  to  the  moderns,  it  serves  to  indicate 
at  once  the  strength  of  the  protection  with  which  God 
surrounds  the  Church,  like  a  mountain  of  brass,  and  the 
resistless  might  that  accompanied  the  judgment  that  was 


ZECHARIAII. CHAPTER     VI.  169 

the  angel  that  talked  with  me,  "\Miat         5  And  the  angel  answered  and  said 
are  these,  my  lord  ?  unto   me,    These   are   the  four  spirits 

thus  threatened.  The  duahty  of  the  mountains  is 
probably  not  significant,  or  if  so,  has  essentiahy  the 
same  meaning  with  the  two  ohve  trees  of  vision  fifth. 
But  it  probably  refers  only  to  the  locality  of  the  temple, 
which  being  on  Moriah,  a  chariot  could  only  approach 
it  by  coming  between  two  mountains.  The  chariots, 
or  winds,  had  been  stationed  at  the  temple,  awaiting  the 
commands  of  God,  and  having  received  their  com- 
mands the  prophet  sees  them  going  forth  to  obey  them. 
The  colors  of  the  horses  are  significant.  Red,  the 
color  of  blood  indicates  carnage  ;  black,  sorrow  and 
death  ;  white,  victory  ;  and  piebald,  a  combination  of 
them  all,  with  the  additional  epithet  of  strong  or  fleet, 
to  show  the  nature  of  the  judgments  to  be  inflicted. 
The  angel  declares  these  chariots  to  be  the  four  winds 
of  heaven,  that  are  often  in  Scripture  the  symbols  of 
the  means  employed  by  God,  to  execute  his  will.  Two 
of  the  chariots  go  toward  the  north,  the  countiy  of 
Babylon  ;  one  toward  the  south,  Egypt,  (these  being 
the  two  greatest  enemies  of  Israel  at  that  period  ;)  and 
one,  the  red  probably,  here  also  called  fleet,  went 
through  all  the  earth,  so  as  to  include  all  possible  ene- 
mies. More  chariots  are  sent  against  Babylon  than 
Egypt  because  of  her  greater  cruelty  and  guilt.  The 
black  horses  that  went  forth  to  Babylon,  symbolized  the 
trouble  that  was  coming  upon  that  haughty  city,  and 
the  white  horses  that  followed  indicated  that  this  trouble 
11 


170  ZECHARIAH. CHAPTER    VI. 

of  the  heavens,  which  go  forth  from  6  The  black  horses  which  are  therein 
standing  before  the  Lord  of  all  the  go  forth  into  the  north  country  ;  and 
earth.  the  white  go  forth   after  them ;    and 


would  terminate  in  conquest  and  subjugation.  This 
was  fulfilled  about  three  years  after  the  utterance  of 
the  prophecy,  when  Babylon  revolted  against  the  Per- 
sian rule,  and  was  completely  destroyed  by  Darius. 
God  explains  the  vision  by  declaring  that  the  chariots 
that  went  forth  against  Babylon  had  appeased  his  wrath 
by  inflicting  punishment  on  that  country,  and  it  follows 
that  the  same  is  true  of  the  other  chariots,  although  the 
fact  is  not  specifically  mentioned.  Babylon  being  the 
great  enemy  of  the  Jews,  it  only  is  mentioned,  and 
others  follow  as  a  matter  of  course.  For  illustrations 
of  the  phrase,  "quieted  my  spirit,"  in  the  sense  of 
"  pacify,"  see  Ezek.  5  :  13  ;  16 :  41  ;  24  :  13. 

Such  is  the  vision.  The  general  meaning  of  it  is 
very  clear.  The  enemies  of  the  Church  shall  be 
punished,  is  the  motto  of  the  picture,  and  the  purport 
of  the  vision.  The  immediate  application  of  the  truth 
was  to  the  existing  circumstances  of  the  Jewish  church, 
but  it  contains  a  general  proposition  or  law  of  the  divine 
procedure  that  is  now  in  fulfilment,  and  will  so  continue 
until  the  restitution  of  all  things  spoken  of  by  the  holy 
prophets  since  the  world  began.  Following  the  pre- 
ceding vision,  which  denounced  wrath  on  the  Jews,  it 
declares  that  after  the  Jews  have  been  punished,  God 
will  destroy  their  enemies,  who  will  also  be  the  enemies 
of  the  Church.     Now,  as  the  threatened  punishment  of 


ZECHARIAH. CHAPTER     VI.  171 

the  gri;2zlcil  go  forth  towards  the  south  7  And  tlic  bay  went  forth,  and 
country.  sought  to  go  that  they  might  walk  to 

the  Jews  is  not  yet  completed,  so  this  punishment 
which  was  to  follow  that  completion  is  also  incomplete, 
and  the  main  fulfilment  yet  to  come. 

We  have  therefore  in  this  vision  an  instance  of  what 
has  been  called  the  continuous  fulfdment  of  prophecy. 
This  takes  place  when  the  prophecy  is  not  so  much  a 
simple  prediction  of  facts,  as  the  annunciation  of  a  great 
principle  of  divine  procedure,  in  the  garb  of  existing 
and  well-known  facts,  but  yet  equally  applicable  to 
other  facts  all  along  the  history  of  God's  dealings  with 
man.  Thus  the  most  abstract  and  formulated  statement 
of  the  essence  of  this  vision  is,  the  enemies  of  the 
Church  shall  be  punished.  Its  immediate  application 
was  to  Babylon  and  Egypt,  the  existing  representatives 
of  the  ancient  enmity  of  the  serpent's  seed,  but  this 
application  is  of  course  but  a  single  one,  that  does  not 
exclude  the  future  examples  of  this  principle  of  the 
divine  government,  that  may  and  must  arise.  This  is 
wholly  different  from  the  old  double  sense  of  prophecy, 
and  is  a  most  obvious  and  reasonable  canon  of  inter- 
pretation. 

And  how  striking  the  fulfilment  of  this  threatening, 
when  we  remember  the  circumstances  under  which  it 
was  made.  Could  the  haughty  nobles  of  Babylon,  in 
the  gorgeousness  of  its  magnificence,  and  the  pride  of 
its  power,  have  heard  the  threatening  of  this  obscure 
Jew,  amidst  the  ruins  of  Jerusalem,  with  what  derision 


172  ZECHARIAH. CHAPTER     VI. 

and  fro  through  the  earth  :    and  he     through  the  earth.     So  they  walked 
said,  Get  you  hence,  walk  to  and  fro      to  and  fro  through  the  earth. 

and  contempt  would  they  have  treated  the  threat !  The 
anathema  that  was  so  feebly  uttered  against  the  might- 
iest and  richest  city  of  the  world,  to  the  eye  of  sense 
seemed  like  the  ravings  of  lunacy.  Yet  that  feeble 
whisper  was  the  uttered  voice  of  Jehovah,  and  the  ^ 
elements  of  ruin  in  their  remotest  lurking-place  heard 
the  summons,  and  began  to  come  forth.  Slowly  and 
silently  did  they  come  up  to  this  dread  work,  and  yet 
surely  and  resistlessly,  until  the  glory  of  these  high 
palaces  was  dimmed,  and  the  magnificence  of  these 
gardens  and  temples  was  covered,  and  now  the  winds 
whistle  through  the  reeds  of  the  Euphrates,  where 
Babylon  then  sat  in  her  pride  ;  and  loneliness,  desola- 
tion and  death  are  stationed  there  the  sentinel  wit- 
nesses of  the  truth  that  His  word  returns  not  to 
him  void,  that  His  spirit  is  quieted  in  the  land  of  the 
north. 

Egypt  also  was  yet  proud  and  powerful,  Memphis 
still  sat  in  her  queenly  pride  by  the  old  and  solemn 
Nile,  and  Thebes  still  retained  the  glory  of  that  wonder- 
ful architecture  that  yet  amazes  the  world.  They  had 
stood  thus  from  the  hoariest  antiquity,  and  how  should 
it  be  thought  that  at  the  bidding  of  the  descendant  of 
an  Egyptian  slave,  this  ancient  magnificence  would 
depart.  Yet  this  bidding  was  obeyed,  and  wave  after 
wave  of  desolation  swept  over  this  haughty  land,  until 
now  the  pyramids,  the  sphinxes  and  the  temples  of  the 


ZECHARIAII. CHAPTER     VI.  173 

8  Then  cried  he  upon  me,  and  that  go  toward  the  north  country  have 
spake  unto  me,  saying,  Behokl,  these     quieted  my  spirit  in  the  north  country. 

mighty  past,  but  mock  the  degenerate  baseness  of  the 
mournful  present. 

Thus  was  it  Liter  in  history  with  Greece  and  Rome, 
thus  shall  it  be  with  guilty  and  godless  Europe,  thus 
shall  it  be  with  every  enemy  of  the  Church,  who  at- 
tempts to  thwart  the  designs  of  God  in  the  world.  But 
as  the  final  development  of  this  vision  of  judgment  was 
to  be  subsequent  to  the  completion  of  the  threatened 
punishment  of  the  Jews,  we  know  that  it  has  not  yet 
received  its  last  and  mightiest  fulfilment.  That  shall 
take  place  only  when  the  Lord  descends  from  heaven 
with  a  shout,  with  the  voice  of  the  archangel  and  the 
trump  of  God,  and  when  he  shall  be  revealed  from 
heaven  in  flaming  fire  taking  vengeance  on  all  his 
enemies.  Then,  and  not  until  then,  shall  this  vision 
receive  its  last,  its  most  terrible,  and  complete  fulfilment", 
in  the  dread  scenes  of  that  day  for  which  all  other  days 
were  made. 

PRACTICAL    INFERENCES. 

(1.)  The  history  of  the  world  is  all  arranged  and 
conducted  in  reference  to  the  destinies  of  the  Church, 
and  the  agencies  that  control  that  history  go  forth 
from  the  seat  of  the  Church's  great  head,  the  unseen 
temple,  (v.  1.) 

(2.)  God  has  in  operation  every  species  of  agency, 
human  and  angelic,  animate  and  inanimate,  needful  for 


174  ZECHARIAn. CHAPTER     VI. 

9  «j  And  the  word  of  the  Lord  came     Jedaiah,  which  are  come  from  Baby- 
\mto  me,  saying,  Ion,  and  come  tliou  tlie  same  day,  and 

10  Talve  of  them  of   the   captivity,      go  into  the  house  of  Josiah,  the  son  of 
even    of    Heldai,    of   Tobijah,    and  of     Zephaniah ; 

the  accomplishment  of  his  pm^poses.  and  will  send  them 
forth  at  the  proper  time.  Hence  political  changes  and 
revolutions  are,  after  all,  only  the  moving  of  the  shadow 
on  the  earthly  dial-plate,  that  marks  the  mightier 
motions  going  forward  in  the  heavens,  (v.  2 — 8.) 


Vision  IX. 

Chapter  6  :  9 — 15. — The  Crowning  of  Joshua. 
ANALYSIS. 

I.  The  symbolic  act.  The  prophet  commanded  to  take  of  the  silver 
and  gold  that  a  deputation  from  Babylon  had  brought,  and  make 
a  crown  to  be  placed  on  the  head  of  Joshua,  (v.  9 — 11.) 

II.  Its  meaning.  Joshua,  the  crowned  high  priest,  typified  the 
Messiah,  who  was  to  be  at  once  priest  and  king,  and  who  would 
complete  the  great  work  of  redemption,  and  reconciliation  be- 
tween God  and  man,  (v.  12—15.) 


I 


V.  9 — 15.  "And  the  word  of  Jehovah  came  unto  me  saying:  Take 
of  {them  of)  the  captivity,  of  Heldai,  of  Tobijah,  of  Jedaiah,  and 
go  thou  in  that  day,  and  go  to  the  house  of  Josiah  the  son  of 
Zephaniah,  who  {all)  have  come  from  Babylon:  and  take  thou  sil- 
ver and  gold,  and  make  crowns,  and  place  them  on  the  head  of 
Joshua  the  son  of  Jozedek,  the  high  priest.  And  speak  to  him 
saying,  Thus  saith  Jehovah  of  Hosts:  Behold  a  man  whose  name 
is  Branch,  from  his  place  shall  he  grow  up,  and  he  shall  build  the 
temple  of  Jehovah.  And  he  shall  build  the  temple  of  Jehovah,  and 
he  shall  bear  majesty,  and  he  sits  and  reigns  upon  his  throne,  and 
is  a  priest  upon  his  throne,  and  the  council  of  peace  shall  be  be- 
tween them  both.     And  the  crowns  shall  be  to  Helem  and  to  Tobi- 


ZECIIARIAII. CHAPTER     VI.  175 

11  Then   take  silver  and  gold,  and     head  of  Joshua  the  son  of  Joscdcch, 
make  crowns,  and  set  tliem  upon  tlie     the  high  priest ; 

jab,  and  to  Jcdaiah,  and  to  Ilcn  the  son  of  Zcphaniah,  for  a  me- 
morial in  the  tcmjile  of  Jehovah.  And  the  far  oflf  shall  come  and 
build  in  the  temple  of  Jehovah,  and  ye  shall  know  that  Jehovah 
of  Hosts  hath  sent  me  unto  you,  and  it  shall  be  thus  {to  you)  if  yc 
will  listen  to  the  voice  of  Jehovah  your  God." 

This  vision  concludes  the  revelations  of  that  memora- 
ble night,  and  they  end  as  they  began,  like  other  reve- 
lations of  God,  in  Christ.  In  this  closing  vision,  or 
rather  liv^ing  tableau,  which  he  was  commanded  to  have 
made  in  concluding  the  visions  of  the  night,  two  things 
demand  investigation:  (1,)  the  symbolic  action,  and 
(2,)  the  meaning  of  it,  as  explained  by  God  himself. 

(1.)   The  symbolic  action. 

A  deputation  of  Jews  had  brought  gold  and  silver 
from  Babylon  to  Jerusalem  to  aid  in  the  erection  of  the 
temple.  This  deputation  consisted  of  four  men,  who 
represented  those  by  whom  they  were  sent.  This  rep- 
resentative character  appears  in  their  names,  which  are 
significant,  and  which,  in  two  cases,  are  changed,  to  call 
attention  as  it  would  seem  to  their  significant  character. 
Heldai,  which  means  robust,  is  changed  for  Helem, 
which  means  strong  ;  Tobijah  means  the  goodness  of 
God  ;  Jedaiah  is,  God  knows  ;  and  Josiah,  which  signi- 
fies God  founds,  is  changed  for  the  kindred  name  Hen, 
grace,  whilst  the  name  of  his  father  Zephaniah  means 
God  protects.  In  consequence  of  the  peculiar  gram- 
matical construction  of  one  clause,  "who  have  come 
from  Babylon,"  it  has  been  supposed  that  Josiah  was 


176  ZECHARIAH. CHAPTER     VI. 

12  And  speak  unto  him,  saying,  The  BRANCH ;  and  he  shall  grow  up 
Thus  speaketh  the  Lord  of  hosts,  say-  out  of  his  place,  and  he  shall  build  the 
ing,  Behold  the  man  whose  name  is     temple  of  the  Lord  : 

not  of  the  deputation,  but  a  resident  of  Jerusalem  at 
whose  house  they  lodged,  and  this  would  seem  to  have 
been  the  interpretation  of  our  English  translators,  by 
their  transposition  of  this  clause  to  another  part  of  the 
verse.  But  the  position  of  it  after  the  name  of  Josiah 
seems  to  be  designed  to  indicate  him  as  one  of  the 
number,  and  giving  the  relative  ("who")  its  usual 
meaning,  we  have  a  clear  and  consistent  sense.  It  is 
only  necessary  to  suppose  that  Josiah  was  the  treasurer 
of  the  deputation,  and  that  the  gold  and  silver  were  at 
his  house,  to  see  why  it  was  necessary  to  go  there  to 
obtain  it  for  this  symbolic  purpose.  The  prophet  was 
commanded  to  take  the  other  members  of  the  deputa- 
tion, and  obtain  from  the  whole  of  them  a  portion  of 
the  precious  metals  they  had  brought  with  them  from 
Babylon.  Of  this  metal  he  was  to  make  crowns,  or 
perhaps  one  crown  compounded  of  two  or  more  parts, 
such  as  Christ  is  represented  as  wearing,  Rev.  19  :  12, 
(many  crowns  or  diadems.)  The  verb  is  singular.  This 
diadem,  or  combined  crown,  was  to  be  placed  on  the 
head  of  Joshua  the  high  priest,  to  set  forth  a  great  fact 
in  the  future,  which  is  explained  in  the  succeeding 
verses.  The  symbohc  action  then  was,  to  take  the  gold 
and  silver  of  the  deputation,  and  make  a  crown  which 
was  first  to  be  placed  on  the  head  of  Joshua,  and  after- 
wards hung  up  as  a  memorial  in  the  temple. 


Z  E  C  H  A  R  I  A  II  . CHAPTER     VI.  177 

13  Even  he  shall  build  the  temple  of     and  shall  sit  and  rule  upon  his  throne: 
the  LoRB  ;  and  he  shall  bear  the  glory,     and   he    shall   be   a   priest   upon    his 

(2.)   The  explanation  of  this  symbolic  action. 

There  are  two  points  involved  in  this  explanation  : 
1st,  what  is  meant  by  putting  the  crown  on  Joshua  ; 
and  2d,  why  the  material  was  taken  from  the  treasure 
brought  by  the  deputation. 

1st.  What  did  the  crowning  of  Joshua  signify  ? 
Joshua,  as  high  priest,  we  have  seen  in  Vision  IV.,  to 
be  himself  a  tj'pical  person,  and  hence  was  fitted  to 
receive  this  symbolic  act,  which  was  significant  of  an 
investiture  with  kingly  authority.  This  kingly  author- 
ity could  not  be  promised  to  Joshua  individually,  for 
the  office  was  limited  to  the  family  of  David.  It  must 
then  have  referred  to  him  in  his  typical  character,  as 
the  representative  type  of  the  Messiah.  This  is  put 
beyond  doubt  by  the  epithet  Branch,  which  is  reall}' 
one  of  the  appellations  of  the  Messiah,  as  may  be  seen 
in  Jer.  23  :  5,  33  :  15,  and  Zech.  3  :  8.  Hence  the 
crowning  of  Joshua  was  a  typical  representation  of  the 
conferring  of  kingly  power  on  the  Messiah. 

We  have  in  vs.  12,  13,  a  description  of  the  Messiah. 
The  phrase  "  from  his  place  shall  he  grow  up,"  is  a 
description  of  his  obscure  origin.  He  shall  not  openly 
descend  from  heaven,  in  visible  gloiy  and  greatness,  but 
shall  slowly  grow  up  out  of  the  earth,  in  lowly  humilia- 
tion. This  was  true  of  him  as  a  man,  for  he  was  the 
humble  carpenter's  son  for  thirty  years,  and  grew  slowly 
in  the  shade  as  aNazarene.     It  was  true  of  him  as  Mes- 


178  ZECHARIAH. CHAPTER     VI. 

throne:  and  the  counsel  of  peace  shall  14  And  the  crowns  shall  be  to  He- 
be between  them  both.  lem,  and  to  Tobijah,  and  to  Jedaiah, 

siah,  for  he  was  a  root  out  of  a  dry  ground,  despised 
and  rejected  of  man.  It  has  been  true  of  hhn  as  a 
recognized  Saviour  in  the  world,  for  his  Church  began 
as  a  httle  flock,  and  is  yet  in  a  minority  among  men. 
It  is  true  of  him  as  a  life  in  each  heart,  for  Christ  is 
formed  within  us  the  hope  of  glory,  gradually,  first  the 
blade,  then  the  stalk,  and  then  the  full  ear  in  the  stalk. 
Hence  this  j)lii'ase  is  strikingly  descriptive  of  the 
Messiah  as  he  has  been  actually  nianifested  in  the 
person  of  Jesus, 

The  building  of  the  temple  of  Jehovah,  which  is 
repeated  for  emphasis,  to  show  its  prominence  in  his 
work,  is  explained  by  Christ  himself,  when  he  says, 
"  destroy  this  temple,  and  in  three  days  I  will  build 
it  again,"  which  in  like  manner  has  its  full  significance 
only  in  that  Church  which  is  at  once  the  body  of  Christ, 
and  the  spiritual  temple  founded  on  apostles  and 
prophets,  with  that  corner-stone  which  the  builders 
rejected.  "  Bearing  the  majesty,"  refers  to  the  kingly 
glory  that  shall  be  his,  in  spite  of  his  lowly  origin.  He 
shall  bear  the  crown.  This  is  more  fully  expressed  by 
the  words  "he  shall  sit,"  (i.  e.  securely  and  permanently) 
"  reign,"  as  a  king,  though  the  beginning  of  his  kingdom 
is  thus  obscure. 

His  character  is  more  fully  set  forth  in  the  next 
phrase,  "a  priest  upon  his  throne,"  which  asserts  the 
kingly  and  priestly  character  of  Messiah,  as  it  is  asserted 


ZECHARIAn. CHAPTER    VI.  179 

and  to  Hen  the  sonof  Zephaniah,  fora  15  And  they  that  are  far  off  shall 
memorial  in  the  temple  of  the  Lord.         come  and  hnild  in  tlic  temple  of  the 

in  Ps.  110  :  4,  "  tlioii  art  a  priest  forever  after  the  order 
of  Melcliiseclek,"  i.  e.  a  kingly  priest,  and  a  priestly 
king. 

The  phrase  in  v.  13,  "  the  counsel  of  peace  shall  be 
between  them  both,"  refers  to  the  union  of  the  priestly 
and  kingly  offices  in  the  work  of  redemption.  "  The 
counsel  of  peace  "  is  the  counsel  that  produces  peace, 
and  this  is  done  by  Christ  in  the  exercise  of  these  twoy. 
offices,  by  one  of  which  he  purchases  redemption,  and 
by  the  other  applies  it  ;  by  the  one  expiates  sin,  and  by 
the  other  extirpates  it ;  and  thus  reconciling  man  and 
God,  causes  peace  on  earth,  and  good  will  to  man.  We 
have,  then,  in  these  words  a  full  description  of  the 
atoning  work  of  the  Messiah,  and  the  application  of 
that  work  in  the  development  of  the  Church. 

TVe  are  now  able  to  see,  2dly,  why  the  material  for 
the  crown  was  taken  from  the  gold  brought  by  the  dep- 
utation. It  was  to  typify  the  introduction  of  the 
Gentiles  into  the  Church.  This  is  directly  asserted  in 
V.  15,  "  and  the  far  off,"  (the  very  expression  used  by 
Paul  in  Eph.  2  :  17,  to  designate  the  Gentile  Ephesians, 
"you  that  are  afar  off")  shall  come  and  build  in  the 
temple  of  Jehovah,  and  carry  forward  his  glorious 
kingdom.  This  is  then  an  exact  parallel  to  ch.  2  :  11, 
8  :  10,  Isa.  60  :  9,  10,  and  many  other  passages  of  a 
like  purport.  The  silver  and  gold  were  brought  from 
the  distant  captives,  and  the  crown  was  to  be  hung  up 


180  ZECHARIAH. CHAPTER    VI. 

Lord  ;   and  ye  shall   know  that  the     diligently  ohey  the  voice  of  the  Loeb 
Lord  of  hosts  hath  sent  me  unto  you.      your  God. 
And  this  shall  come  to  pass,  if  ye  will 

in  the  temple  as  a  memorial  of  the  fact,  that  the  distant 
outcast  nations  were  coming,  and  would  one  day  be 
admitted  to  the  full  privileges  of  the  Church.  The 
condition  of  this  blessing  is  then  given  in  the  words 
that  follow,  declaring  that  if  the  theocratic  people  are 
faithful  they  shall  retain  their  privileges,  but  if  unfaith- 
ful, they  shall  be  cut  off,  and  the  wild  olive  branches 
graffed  into  the  original  tree,  and  that  the  fulfilment  of 
this  prophecy  would  prove  his  divine  mission  as  a 
prophet. 

PRACTICAL    INFERENCES. 

(1.)  We  have  here,  then,  a  jDroclamation  of  the  mis- 
sionary character  of  the  Church.  Christ  is  yet  a  Branch, 
yet  growing,  and  not  yet  revealed,  and  hence  men 
reject  him.  But  he  is  yet  a  king,  despite  of  the  lowli- 
ness of  his  Church,  and  the  wickedness  of  men,  and  as 
such  we  must  acknowledge  him.  It  is  only  by  resting 
upon  him  as  a  priest  and  as  a  king  that  our  souls  can 
find  peace.  We  must  be  pardoned  by  his  atonement, 
and  governed  by  his  laws,  or  we  can  never  be  at  peace. 
To  those  who  refuse  to  receive  him  in  these  offices,  he 
will  come  again  in  power  and  great  glory,  to  take  ven- 
geance on  all  his  enemies,  (v.  12,  13.) 
.  (2.)  The  crown  that  yet  hangs  in  the  temple,  is  a  call 
to  missionary  activity.  We  may  be  able  to  do  but 
little,  so  were  the  Jews  in  Babylon,  but  that  little  must 


ZECHARIAH. CHAPTERS   VII.,    VIII.    181 

be  done,  and  God  will  bless  us.  We  cannot  go  in 
person  to  this  work,  neither  could  thej,  but  we  may 
send  our  representatives  as  they  did,  to  act  in  our  place. 
Men  are  found  willing  to  go  far  hence  among  the  Gen- 
tiles, and  only  ask  the  Church  to  enable  them  to  do  so, 
and  wo  !  to  the  church  that  refuses  to  respond.  Obe- 
dience is  the  condition  of  inheritance,  and  if  we  refuse 
to  listen  to  God,  God  will  refuse  to  listen  to  us,  and 
will  cast  us  off  from  his  kingdom  as  he  did  the  faithless 
Jews,  and  we  remain  as  do  they,  a  fearful  memorial  of 
the  danger  of  neglecting  the  commands  of  God.  How 
shall  the  far  off  hear  without  a  preacher,  and  how  shall 
they  2^reacli  except  they  be  sent.  The  missionary 
activity  of  the  Church  is  the  circulation  of  her  life- 
blood  ;  suspend  this  and  she  swoons,  stop  it  and  she 
dies,  (v.  14.) 

(3.)  The  two  great  themes  of  the  preacher  are  sin 
and  salvation  ;  man  a  great  sinner,  Christ  a  great 
saviour  ;  and  the  great  test  of  piety  in  preacher  and 
people  is  the  fervency  of  the  niissionaiy  spirit,  (v.  15.) 


Part   II. — Didactic. 

Chapters    1,    8. 

The  occasion  that  called  forth  this  portion  of  the 
prophecy,  was  a  question  of  casuistry.  There  was  but 
one  fast  appointed  by  the  Mosaic  law,  the  day  of  atone- 


182    ZECHARIAn. — CHAPTERS    VII.,    VIII. 

ment,  and  this  was  rather  an  incident  connected  with 
the  day,  than  a  prominent  part  of  its  observances.  But 
in  process  of  time  other  stated  fasts  were  instituted  among 
the  Jewish  people,  which  gradually  became  very  strin- 
gent in  their  binding  authority.  One  of  these  was  on 
the  anniversary  of  the  capture  of  Jerusalem  by  Nebu- 
chadnezzar, the  17th  day  of  the  4th  month  ;  or  the 
month  Thammuz,  answering  to  the  moon  of  July.  A 
second  was  on  the  9th  day  of  the  5th  month,  Ab,  (Au- 
gust,) commemorating  the  burning  of  the  city  by  Nebu- 
zaradan,  and  the  destruction  of  the  holy  and  beautiful 
house  of  their  fathers.  A  third  was  on  the  3d  day  of 
the  7th  month,  Tishri,  (the  moon  of  October,)  in  mem- 
ory of  the  massacre  of  Gedaliah  and  others  by  Ishmael, 
as  recorded  in  Jer.  41  :1 — 10.  A  fourth  was  on  the 
loth  of  the  10th  month,  Tebeth,  (January,)  the  day 
that  Nebuchadnezzar  commenced  the  siege  of  Jerusa- 
lem. These  were  all  merely  human  appointments,  but 
like  all  similar  additions  to  God's  ordinances,  they  soon 
obtain  a  control  over  the  minds  of  the  people  that  led 
them  into  superstition.  They  were  observed  with  great 
care  doubtless  during  the  captivity,  and  even  after  the 
return  of  the  people  from  Babylon.  But  after  the  re- 
turn, a  question  as  to  the  propriety  of  their  continu- 
ance arose  in  the  minds  of  some,  for  the  solution  of 
which  they  desired  the  declaration  of  the  prophet. 
Having  been  instituted  on  account  of  special  reasons,  the 
query  was,  when  the  reasons  are  removed,  shall  the  ob- 


Z  E  C  II  A  R  I  A  n  . CHAPTERS    VII.,    VIII.     183 

1  And  it  came  to  pass  in  the  fourtli      fourth  day  of  the  uiuth   montli,  even 
year  of  king  Uarius,  that  the  word  of     iu  Chisleu  ; 
the  Lord  came  unto  Zechariah  in  the 

servances  continue  ?  cessante  ratione,  cessatne  ipsa  lex  ? — 
When  the  city  is  reinhabited,  and  the  temple  rebuilt, 
shall  we  continue  to  mourn  statedly  their  destruction  ? 
To  answer  these  queries,  a  delegation  was  sent  to  the 
prophet,  who,  before  replying  to  the  direct  question, 
reproves  in  ch.  7,  the  superstitions  that  had  accumulated 
around  the  fasts,  and  then  in  ch.  8,  answers  the  query 
in  distinct  and  specific  terms. 


Chapter    VII. 


ANALYSIS. 


I.  A  question  about  the  propriety  of  continuing-  tlie  stated  fasts 
under  the  altered  circumstances  of  the  people,  brings  a  delegation 
to  the  prophet  to  solve  this  doubt,  (ch.  7: 1 — 3.) 

II.  The  answer  of  the  prophet. 

(1.)  A  reproof  of  the  selfish  and  godless  motives  that  inspired 
their  observances,  (v.  4 — T.) 

(2.)  An  exhortation  to  the  performance  of  weightier  matters  of 
the  law,  by  the  example  of  their  ancestors,  who,  in  spite  of  the 
warnings  of  the  prophets  to  this  effect,  neglected  these  duties 
and  were  severely  punished,  (v.  8 — 14.) 

(3.)  A  further  exhortation  to  obedience  by  promises  of  the  fu- 
ture prosperity  of  Jerusalem,  (ch.  8  :  v.  1 — 8.) 

(4.)  An  exhortation  to  the  vigorous  prosecution  of  the  erection 
of  the  temple  by  reason  of  the  manifest  favor  of  God  already  shown, 
and  the  fulfilment  of  the  promises  already  made,  (v.  9 — 12.) 


184    Z  EC  HARI  All.  — CHAPTERS    VII.,    VIII. 

2  When  they  had  pent  nnto  the  lech,  and  their  men  and  to  pray  before 
house  of  God,  Shcrczer  and  Regem-me-     the  Ix)rd, 

(6.)  A  furtlicr  motive  to  obedience  drawn  from  the  future  exten- 
sion of  tlic  theocratic  blessings  to  the  heathen,  (v.  13 — 17.) 

(6.)  Having-  thus  prepared  their  minds  for  the  answer  to  the 
question  about  fasts,  the  prophet  deckxres  that  tliey  were  all  to 
be  set  aside  as  incongruous  to  the  joyful  condition  of  the  theocra- 
cy,  (v.  18,  19.) 

(7.)  He  then  concludes  with  a  prediction  of  the  calling  of  the 
Gentiles,  of  great  dramatic  beautj'^,  thus  linking  the  humble  and 
struggling  present  with  the  magnificent  and  conquering  future, 
and  showing  that  all  these  passing  duties  of  the  present,  were  sig- 
nificant and  important  only  because  of  their  connection  with  the  , 
mightier  unfoldings  of  the  purposes  of  Jehovah  in  the  scenes  of  I 
the  latter-day  glory,  (v.  20—23.) 


The  preliminary  facts  are  stated  in  cli.  7  : 1 — 3. 

V.  1 — 3.  "  And  it  was  so  in  the  fourth  year  of  Darius  the  king, 
that  the  word  of  Jehovah  was  to  Zechariah  in  the  fourth  {day)  of 
the  7iinth  month,  in  Chisleu.  And  Bethel  sent  Sherezer  and  Regem 
Melech,  and  their  men,  to  pray  before  the'  face  of  Jehovah;  and  to 
speak  to  the  priests  which  were  in  the  house  of  Jehovah  of  Hosts, 
and  to  the  prophets,  saying;  Ought  I  to  weep  in  the  fifth  month, 
separating  myself,  as  I  have  done  for  so  many  years  ?" 

The  date  of  this  transaction  was  two  years  after  the 
symbohc  visions  of  the  preceding  portion,  and  the  tem- 
ple was  therefore  advanced  near  to  its  completion.  The 
condition  of  the  theocracy  was  prosperous  and  promis- 
ing, so  that  the  people  began  to  doubt  the  propri- 
ety of  indulging  mournful  memories  of  the  past,  when 


ZECHARIAII. Cn  AFTER     VII.  185 

3  And  to   speak    unto    the    priests     hosts,    and   to  the    prophets,    saying, 
which  icere  in  the  house  of  the  Lord  of     Shoukl  I  weep  in  tlic  fifth  mouth,  scpa- 

there  was  so  much  to  excite  joyful  hopes  of  the  fu- 
ture. 

The  only  difficulty  in  these  verses  is  in  the  second, 
where  our  version  translates  it,  "when  they  had  sent 
unto  the  house  of  God  Sherezer,''  &c.  This  makes  the 
singular  verb  ("^r'^)  impersonal,  and  makes  Beth-el  an 
accusative,  referring  it  to  the  temple.  But  the  temple 
is  never  called  Beth-el,  but  Beth- Jehovah,  as  in  v.  3,  and 
moreover  the  use  of  it  in  this  clause  would  be  rather 
tautological,  as  the  latter  part  of  the  verse  explains  the 
where,  and  the  why  of  this  mission.  Hence  Maurer 
and  Hengstenburg,  following  Lightfoot,  refer  Beth-el 
(the  house  of  God)  to  the  congregation,  or  the  people 
of  Israel.  But  this  is  equally  unauthorized.  There  are 
instances  of  this  tropical  use  of  heth,  referring  to  the 
people  of  Israel,  but  as  far  as  we  are  aware  of  them, 
always  in  connection  with  Jehovah  the  covenant  name 
of  God,  and  never  with  El,  which  only  expresses  an  at- 
tribute which  belongs  in  smaller  measure  to  creatures. 
Beth-el  is  uniformly  used  as  the  name  of  the  old  city  of 
Luz,  where  the  ark  was  for  so  long  a  time  kept,  and  which 
for  this  reason  was  regarded  as  one  of  the  sacred  cities 
of  the  land.  Usage,  therefore,  requires  us  to  give  it 
the  same  signification  here,  and  the  sense  is  a  perfectly 
good  one.  The  people  of  this  old  and  sacred  city  would 
naturally  be  among  the  first  to  discuss  such  questions 
as  these,  and  to  send  to  Jerusalem  for  their  solution. 
12 


186  ZECHARIAH. CHAPTER     VII. 

rating  myself,  as  I  have  done  these  so  5  Speak  unto  all  the  people  of  the 

many  years  ?  land,  and  to  the  priests,  saying,  When 

4  IT  Then  came  the  word  of  the  Lord  ye  fasted  and  mourned  in  the  fifth  and 

of  hosts  unto  me,  saying,  seventh    month,    even     those    seventy 

Hence  it  is  said  "Bethel  sent,"  or  the  inhabitants  of 
Bethel  sent,  &c.,  and  in  the  reply  it  is  intimated  that  the 
query  was  from  a  single  city,  for  it  is  said,  v.  5,  "  speak 
unto  «// the  people  of  the  land,"  as  if  to  assure  them' 
that  the  reply  was  designed  to  have  a  scope  wider  than 
the  source  of  the  question.  There  is  no  reason  for  de- 
parting from  the  usual  meaning  of  the  terms.  This  is 
the  view  taken  by  Henderson,  Ewald,  Blayney,  Hitzig, 
and  the  LXX.  The  fast  of  the  5th  month  is  mentioned, 
because  that  was  the  commemoration  of  the  destruction 
of  the  temple,  an  observance  which  would  seem  incon- 
gruous after  the  temple  was  rebuilt. 

The  deputation  was  sent  first  to  pray,  perhaps  that 
God  might  solve  their  doubts,  or  bestow  a  fresh  pros- 
perity on  Israel,  and  afterwards  to  seek  at  the  mouth  of 
his  ministers  the  solution  of  their  difiiculties.  The 
phrase  rendered  "  pray,"  means  to  stroke  the  face,  then 
to  flatter  by  caressing,  then  to  supplicate,  or  pray.  (See 
Ex.  32:11;  1  Sam.  13:12.) 

But  the  Jewish  people  needed  something  more  than 
information  in  regard  to  the  continuance  of  this  fast. 
The  whole  doctrine  of  fasting  had  become  overlaid  with 
an  incrustation  of  formalism  and  superstition,  that  need- 
ed to  be  broken  up.  Fasting  had  become  not  a  means 
but  an  end,  a  mere  form,  as  it  is  in  Mohammedan  and 
Papal  countries  at  this  day,  and  had  attached  to  it  an 


Z  E  C  n  A  R  I  A  n  . CHAPTER     VII.  187 

years,  did  ye  at  all  fast  unto  me,  even     did  drink,  did  not  yo  cat /or  7/onrselvcs, 
to  me  ?  and  drink  for  yourselves  ? 

G  And  when  ye  did  eat,  and  when  ye  7  Should  ye  not  hear  the  words  which 

opus  operatum  efficacy  that  wholly  destroyed  its  real 
value.  They  thought  that  God  must  bless  them,  indeed 
was  bound  to  bless  them,  if  they  rigidly  observed  these 
outward  rites,  whatever  was  their  inward  character. 
Thus  formalism  in  religion  acted  in  the  time  of  the  res- 
toration, precisely  as  it  acted  in  every  subsequent  peri-, 
od  in  the  history  of  the  Church,  leading  men  to  be  scru- 
pulous about  the  mint,  anise  and  cummin,  the  postures, 
costumes  and  rubrics  of  religion,  whilst  the  weightier 
matters  of  justice  toward  man,  and  piety  toward  God, 
were  neglected  and  forgotten.  Hence  before  a  mere 
question  of  ritual  observance  could  be  settled,  it  was  im- 
portant that  their  minds  should  be  set  right  on  the  deep- 
er questions  of  their  spiritual  relations  to  God.  The 
prophet,  then,  instead  of  answering  the  question  about 
the  fast  of  the  5th  month,  proceeds  to  rebuke  them  for 
their  selfish  and  stupid  will- worship,  and  their  ignorance 
in  regard  to  the  whole  subject  of  fasting,  not  only  as  to 
this,  but  as  to  all  the  stated  fasts  that  they  had  been 
observing. 

V.  4 — 6.  "  Then  was  the  word  of  Jehovah  of  Hosts  to  me,  say- 
ing: Speak  unto  all  the  people  of  the  land,  and  to  the  priests,  say- 
ing, When  ye  fasted  and  mourned  in  the  fifth  and  seventh  month, 
these  seventy  years,  did  j^e  fast  unto  me,  unto  me  ?  And  when 
ye  ate,  and  when  ye  drank,  was  it  not  to  yourselves  that  ye  were 
eating,  and  to  yourselves  that  ye  were  drinking  ?" 

The   grand  error  of  all  their  observances,  was  that 

they  w^ere   "without  God;"  not  done  because   of  his 


188  ZECHARIAH. CHAPTER    VII. 

the  Lord  hath  cried  by   the   former     of  round  about  her,  when  mm  inhabit- 
prophets  when  Jerusalem  was  inhabited     ed  the  south  and  the  plain  ? 
and  in  prosperity,  and  the  cities  there- 

command,  not  supported  by  his  authority,  not  directed 
to  his  glory,  and  not  therefore  deserving  his  approba- 
tion. The  repetition  of  the  phrase  "  unto  me,"  at  the 
close  of  the  5th  verse,  is  emphatic,  and  gives  the  key  to 
the  passage.  Their  fasting  and  feasting  were  alike  self- 
ish and  godless,  alike  wanting  in  elevated  aim,  and  alike 
centered  on  themselves.  The  radical  principle  of  all 
piety,  reference  to  God,  was  wanting  in  all  their  con- 
duct, and  hence  before  asking  questions  about  the  form, 
it  were  better  to  secure  the  substance  ;  before  raising 
questions  about  the  outward  manifestations  of  piety,  it 
were  better  to  assure  themselves  that  they  have  piety 
itself. 

But  some  might  be  disposed  to  plead  ignorance  as  an 
excuse.  The  prophet  meets  this  evasion  by  telling  them 
that  this  very  ignorance  was  culpable  in  them,  for  they 
had  the  teachings  of  the  former  prophets  on  this  very 
question  of  fasting. 

V.  1.  "Are  not  these  the  words  which  Jehovah  cried  by  the 
hand  of  the  former  prophets,  when  Jerusalem  was  inhabited  and 
in  peace,  and  also  her  cities  round  about  her,  and  when  the  south 
and  the  plain  was  inhabited  ?" 

The  English  version  makes  "words"  the  object  of  a 
verb  understood,  thus  making  the  verse  an  expostula- 
tion for  disobedience,  rather  than  an  additional  assevera- 
tion. But  as  the  particle  i^s  is  sometimes  used  to  desig- 
nate the  subject  of  the  verb,  it  is  more  natural  to  take 


ZECHARIAH. CHAPTER    VII.  189 

8  •{  Aud  the  word  of  the  Loud  came  poor  ;  and  let  none  of  you  imagine 
unto  Zechariah,  saying,  evil  against  his  brother  in  your  heart. 

9  Thus  speaketh  the  Lord  of  hosts,  11  But  they  refused  to  hearken,  and 
saying,  Execute  true  judgment,    and  pulled  away  the  shoulder,  and  stopped 
shew   mercy  and    compassions    every  tlioir  ears,  that  they  should  not  hear, 
man  to  his  brother  :  12  Yea,  they  made  their  hearts  as  an 

10  And  oppress  not  the  widow,  nor  adamant  stone,  lest  they  should  hear 
the  fatherless,  the  stranger,  nor   the     the  law,    and   tlie   words   wliich   the 

it  SO  here,  thus  obviatmg  the  necessity  for  an  eUipsis. 
These  are  not  novelties  that  are  spoken  in  your  ears,  or 
words  that  have  had  no  corroborating  proofs.  Are  they 
not  the  very  teachings  of  the  older  prophets  ?  Did  not 
Isaiah  (ch.  58)  and  others  assure  you  that  it  was  not 
such  a  fast  that  God  had  chosen  ?  Did  they  not  warn 
your  fathers,  when  all  was  yet  prosperity,  that  such  con- 
duct would  bring  a  curse  on  the  land  ?  And  did  not 
that  curse  descend  and  depopulate  Jerusalem,  and  those 
regions  round  about  her  that  once  were  crowded  with 
life  ?  Has  not  God  then  taught  you  alike  by  his  word  and 
his  providence,  and  can  you  under  such  circumstances 
urge  the  plea  of  ignorance  ?  If  you  follow  your  fathers 
in  their  sin,  must  you  not  also  follow  them  in  their 
suffering  ? 

But  that  there  might  be  no  doubt  in  regard  to  the 
duties  omitted,  and  the  teachings  neglected,  the  proph- 
et gives  an  epitome  of  both  in  the  following  verses  : 

V.  8 — 10.  "And  the  word  of  Jehovah  was  to  Zechariah  saying  : 
Thus  spake  Jehovah  of  Hosts  {to  your  fathers)  saying-  :  Judge  the 
judgment  of  truth,  and  work  kindness  and  compassion,  every  man 
toward  his  neighbor  :  and  the  widow,  and  the  fatherless,  the 
stranger  and  the  poor,  do  not  oppress,  and  do  not  devise  evil  in 
your  hearts,  any  man  against  his  neighbor." 

These  were  the  instructions  given  to  their  fathers  by 


190  ZECHARIAH. CHAPTER     VII. 

Lord  of  hosts  hath  sent  in  his  Spirit  so  they  cried,  and  I  would  not  hear, 

by    the    former    prophets  :    therefore  saith  the  Lokd  of  hosts  : 
came  a  great  wrath  from  the  Lord  of         14  But  I   scattered    them  with    a 

hosts.  whirlwind  among  all  the  nations  whom 

13  Therefore  it  is  come  to  pass,  that  they  knew  not.     Thus  the  land  was 

as  he  cried,  and  they  would  not  hear  ;  desolate    after    them,    that    no    man 

the  former  prophets  ;  but  how  these  were  received,  and  * 
what  were  the  consequences  of  this  reception,  are  next 
pointed  out. 

V.  11 — 14.  "But  they  {your fathers)  refused  to  hear,  and  presented 
a  refractory  shoulder  {one  that  refused  to  wear  the  yoke),  and  made 
heavy  their  ears  against  hearing  :  And  their  heart  they  made  an 
adamant  against  hearing  the  law,  and  the  words  which  Jehovah 
of  Hosts  did  send  in  his  spirit  by  the  hand  of  the  former  prophets, 
wherefore  there  was  great  wrath  from  Jehovah  of  Hosts.  And  it 
came  to  pass,  that  as  He  cried  and  they  did  not  hear,  so  they  cry 
and  I  hear  not,  saith  Jehovah  of  Hosts.  And  I  scattered  them  to 
all  nations  whom  they  knew  not,  and  the  land  was  desolate  after 
them,  so  that  none  went  out  or  came  in,  and  they  made  the  land 
of  desire  to  be  desolate." 

The  meaning  of  these  verses  is  very  obvious.  The 
disobedience  of  their  fathers,  and  the  punishment  that 
followed,  are  held  up  to  warn  them  against  following 
in  their  footsteps.  As  they  refused  to  wear  the  yoke 
of  obedience,  God  laid  upon  them  the  yoke  of  oppres- 
sion ;  and  as  they  hardened  their  hearts  like  the  diamond 
against  God's  word,  God  broke  these  hard  hearts  by 
his  judgments.  When  these  judgments  came  down  on 
them,  they  cried  to  God,  but  as  they  had  refused  to 
hear  him,  he  then  refused  to  hear  them.  The  change 
of  tense  in  v.  13,  from  the  preterite  in  the  first  clause 
to  the  future  in  the  second,  is  not  accidental,  but 
designed,  to   show  that  the   action  is   still    continued, 


ZECIIARIAE.  —  CHAPTER     VIII.  191 

passed  through  norietunied  :  for  they  lousy,  and  I  was  jealous  for  her  with 

laid  the  pleasant  land  desolate.  great  fury. 

8:  1  Again  the  word  of  tlie  Loun  of  3  Thus  saith  the  Lord;  1  am  re- 
hosts  came  to  me,  saying,  turned  unto   Zion,   and  will  dwell  in 

2  Thus  saith  the  Lord  of  hosts  ;  I  the  midst  of  Jerusalem  :   and  Jerusa- 

was  jealous  for  Zion  with  great  joa-  lem  shall  be  called,  A  city  of  truth  ; 

which  is  the  force  of  the  Hebrew  future  iii  such  a  con- 
nection as  this.  (See  Nordheimer's  Grammar,  §9G7,1.  a.) 
The  meaning  is  that  God  had  refused  to  hear  their 
cry,  and  continued  to  do  so  even  to  the  present  time. 
Thus  they  had  closed  the  throne  of  grace  against  them- 
selves, and  opened  the  throne  of  judgment.  From  this 
throne  came  forth  the  mandate  of  destruction,  like  a 
whirlwind,  scattering  them  among  their  enemies,  and 
leaving  their  pleasant  land  desolate,  and  desolate  b}'' 
their  own  wilful  and  persevering  disobedience.  The 
land  of  desire  or  delight  was  Canaan.  (See  Jer.  3  :  19.) 
Having  urged  them  to  obedience  by  the  fate  of  their 
fathers,  the  prophet  next  urged  them  by  promises 
drawn  from  the  future  jDrosperity  of  Jerusalem,  (ch.  8  : 
1-8.)  . 

V.  1 — 3.  "  And  the  word  of  Jehovali  of  Hosts  was  to  me  saying, 
Thus  saith  Jehovah  of  Hosts,  I  was  jealous  toward  Zion  with 
great  jealousy,  and  with  great  fury  was  I  jealous  toward  her. 
Thus  saith  Jehovah,  I  have  returned  to  Zion,  and  I  will  dwell  in 
the  midst  of  Jerusalem,  and  Jerusalem  shall  be  called  '  city  of  the 
truth,'  and  the  mountain  of  Jehovah,  '  mountain  of  holiness.'  " 

The  metaphor  of  the  first  verse  is  so  common  and 
obvious  as  to  'require  no  explanation,  and  yet  it  is  full 
of  instruction.  God  demands  the  whole  heart,  and  will 
not  be  content  with  a  divided, throne.  As  the  husband 
cannot  brook  the  estrangement  of  his  wife's  affections  to 


192  ZECHARIAH. CHAPTER     VIII. 

and  the  mountain  of  the  Lord  of  hosts,  and  every  man  with  his  staff  in  bis 

'file  holy  mountain.  hand  for  very  age. 

4  Thus  saith   the  Lord  of   hosts  ;  5  And  the  streets  of  the  city  shall 

There  shall  yet  old  men  and  old  wo-  be  full  of  boys  and    girls  playing  in 

men  dwell  in  the  streets  of  Jerusalem,  the  streets  thereof. 

a  rival,  so  God  cannot  allow  the  bestowal  of  our  affec- 
tions supremely  to  any  other  object.  This  is  idolatry, 
and  as  such  will  be  punished  with  intense  severity, 
either  in  this  world  or  in  the  next.  But  he  assures 
them,  (v.  3,)  that  this  outburst  of  anger  is  past,  and  that 
now  he  has  returned  to  Jerusalem  with  his  former  love, 
and  will  dwell  in  her  midst.  God's  presence  in  heaven 
creates  all  its  bliss,  and  God's  presence  on  earth  will 
make  it  an  antepast  of  heaven.  But  this  will  manifest 
itself  in  an  appropriate  way.  God  is  truth  and  holiness, 
and  they  who  enjoy  his  presence  must  partake  of  both. 
Hence  Jerusalem  was  to  be  a  city  of  truth,  and  Moriah 
a  mountain  of  holiness.  These  phrases  which  are  drawn 
from  Isaiah,  are  used  in  the  same  sense  as  in  the  older 
prophet,  and  refer  to  the  theocracy  whose  seat  was  in 
Jerusalem,  and  therefore  predict  not  simply  the  tem- 
poral enlargement  of  the  nation,  but  the  permanent 
enlargement  of  the  Church.  This  future  prosperity  is 
further  described  in  the  next  verses. 

V.  4,  5.  "  Thus  saith  Jehovah  of  Hosts,  there  shall  yet  sit  old 
men  and  old  women,  in  the  streets  of  Jerusalem,  and  the  man 
whose  staff  is  in  his  hand  for  multitude  of  days.  And  the  streets 
of  the  city  shall  be  full  of  boys  and  girls,  playing-  in  the  streets 
of  it." 

The  image  here  presented  is  one  of  great  force  and 
beauty.     The  city  rises  before  us  as  the  glow  of  sunset 


ZECIIARIAH. CHAPTER    VIII.  193 

G  Thus  saith  the  Lord  of  hosts ;  If     should  it  also  he  marvellous  in  mine 
it  be  marvellous  in  the   eyes  of  the     eyes  ?  saith  the  Lord  of  hosts, 
remnant  of  this  peojile  in  these  days, 


begins  to  steal  over  Olivet,  and  the  lengthening  shadows 
begin  to  warn  the  laborer  home.  The  streets  are  not 
silent  or  deserted,  as  they  have  hitherto  been,  but  there 
sits  the  old  man  gazing  on  the  scenes  of  peaceful  beauty 
before  him,  while  the  aged  companion  of  his  earlier 
years  sits  by  his  side,  to  enjoy  with  him  the  freshening 
breeze  that  comes  cool  and  sweet  from  the  distant  sea, 
while  before  them  and  around  them  are  the  merry 
shout,  the  joyous  glee,  and  glad  gambols  of  happy 
childhood,  whose  ringing  echoes  mingle  sweetly  with 
the  tinkle  of  the  bells  and  the  lowing  and  bleating  of 
the  flocks  that  come  softly  from  the  hills  as  they  hie 
them  homeward  to  the  nightly  fold.  There  is  an  exqui- 
site beauty  in  this  picture  that  would  strike  a  Jewish 
mind  with  peculiar  force,  to  which  the  promise  of  old 
age  and  posterity  was  one  of  the  richest  that  could  be 
made.  Indeed,  the  presence  of  the  two  extremes  of 
life  is  one  of  the  usual  signs  of  prosperity.  Old  age 
and  childhood  not  only  grace  a  community,  the  one  by 
its  venerableness,  and  the  other  by  its  beauty,  but  they 
also  prove  its  peace  and  prosperity.  When  war,  famine, 
pestilence  or  anarchy,  have  been  raging,  there  are  but 
few  of  either  class,  for  their  feebleness  makes  them  the 
earliest  victims.  Hence  in  the  streets  of  Jerusalem, 
there  were  but  few  of  either  in  her  desolation,  for  even 
those  who  did  remain  abstained  from  coming  forth  from 


194  ZECHARIAH. CHAPTER    VIII. 

7    Thus  saith  the  Lord   of  hosts  ;     the  east  country,  and  from  the  west 
Behold,  I  will  save   my  people   from     country ; 

their  houses  through  fear.  But  the  time  was  coming 
when  security  would  be  so  general,  that  old  and  young 
would  meet  in  the  peaceful  streets  without  fear  of  mo- 
lestation or  injury. 

In  looking  at  the  wider  scope  of  this  prediction, 
which  sets  forth  the  enlargement  of  the  Church,  although 
we  may  not  say  that  it  refers  to  the  children  of  the 
Church  whose  connection  with  it  has  been  sealed  by  the 
baptismal  blessing,  yet  we  will  say,  that  no  language 
could,  with  more  significance  and  beauty,  set  forth  this 
fact  in  the  New  Testament  church,  than  this  beautiful 
promise,  of  the  children  that  shall  be  seen  in  the  streets 
of  the  holy  city. 

But  there  seemed  to  be  something  almost  incredible 
in  these  promises,  and  their  faith  was  staggered  by  the 
very  greatness  of  the  blessing.  It  is  therefore  added, 
to  meet  this  feeling, 

V.  6.  "  Thus  saith  Jehovah  of  Hosts,  if  it  is  wonderful  in  the 
eyes  of  the  remnant  of  this  people  in  these  days,  is  it  also  won- 
derful in  my  eyes,  saith  Jehovah  of  Hosts  ?i' 

The  common  error  of  men  in  regard  to  God,  is 
judging  of  him  by  themselves.  Under  the  influence  of 
this  error,  the  Jews  thought  such  promises  incredible. 
But  God  assures  them  that  they  must  not  judge  him 
by  themselves,  for  though  to  their  pusillanimous  weak- 
ness it  seemed  a  thing  too  wonderful  for  belief,  yet  it 
was  not  so  to  his  mighty  and  unlimited  strength. 


ZECIIARIAn. CHAPTER     VIII.  195 

8  And  I  will  bring  them,   and  thoy      be  their  God,  in  truth  and  in  ri^^dit- 
shall  dwell  in  the  midst  of  Jerusalem  :      cousness. 
and  they  shall  be  my  people,  and  I  will         9  ^  Thus  saith  the  Lord  of  hosts  ; 

V.  7,  8.  "  Tims  saith  Jehovah  of  Hosts,  behold,  I  am  ho  saving 
my  people,  from  the  land  of  the  east,  and  from  the  land  of  the  set- 
ting- sun.  And  I  will  lead  them,  {viz.  from  these  lands  to  Jerusalem,) 
and  they  shall  dwell  in  the  midst  of  Jerusalem,  and  they  shall  be 
my  people,  and  I  will  be  their  God,  in  truth  and  righteousness." 

The  terms  of  this  prediction  carry  us  beyond  any 
facts  at  that  time  existing,  and  refer  to  events  then 
future.  It  predicts  a  return  of  the  Jews  from  the  west 
as  well  as  the  east,  whilst  at  this  time  the  only  disper- 
sion existing,  was  toward  the  east  in  Babylon.  Hence, 
an  universal  dispersion  is  implied  in  this  universal 
restoration,  the  terms,  from  east  to  west,  being  inclusive 
of  the  entire  earth.  This  general  dispersion  did  not 
occur  until  the  final  fall  of  Jerusalem,  since  which  there 
has  been  no  general  restoration  of  the  Jews,  either  in 
a  literal  or  a  figurative  sense.  Hence  the  main  facts 
predicted,  are  yet  future.  That  they  include  a  literal 
restoration  of  the  Jews  to  their  owm  land  is  probable, 
but  that  this  is  the  main  purport  of  the  prophecy,  is 
just  as  improbable.  There  is  something  more  than  a 
mere  political  restoration  required  by  the  general  drift 
of  the  prophecy,  which  is  spiritual  and  not  temporal, 
and  which  therefore  demands  a  spiritual  reunion  to  the 
spiritual  theocracy,  or  the  blood-bought  and  blood- 
washed  Church  of  God.  And  this  is  particularly 
demanded  by  the  covenant  formula  of  v.  8,  "  they  shall 
be  my  people,  and  I  will  be  their  God,"  which  is  always 


196  ZECHARIAH. CHAPTER     VIII. 

Let  your  hands  be  strong;,  ye  that  hoar  10  For  before  these  days  there  was 

in  these  days  these  words  by  the  month  no  hire  for  man,  nor  any  hire  for  beast; 

of  the  prophets,  which  were  in  the  day  neither  was  there  any  peace  to  him  that 

that  the  foundation  of  the  house  of  the  went  out  or  came  in  because  of  the  af- 

LoRD  of  hosts  was  Laid,  that  the  temple  fliction  :  for  I  set  all  men  every  one 

might  be  built.  against  his  neighbor. 

the  exponent  of  spiritual  blessings,  and  the  fact  is  put 
beyond  all  question  by  the  explanatory  addendum,  "  in 
truth  and  righteousness,"  which  expressly  affirms  that 
this  restoration  and  union  are  not  to  be  outward,  visible 
and  temporal,  but  inward,  invisible  and  spiritual.  They 
will  be  a  sincere  and  justified  people,  as  he  will  be  a 
true  and  pardoning  God.  Hence,  whilst  the  general 
sense  of  the  prophecy  has  been  fulfilled  in  every  case 
wherein  prosperity  was  bestowed  on  the  Jewish  nation 
before  the  advent  of  Christ,  its  terms  have  never  been 
fully  met  by  any  event  that  has  yet  occurred,  and  we 
are  to  look  for  the  grand  restoration  among  those  latter- 
day  things  that  are  to  complete  the  restoration  of  all 
things  spoken  of  by  the  holy  prophets  before  the  world 
began. 

Having  predicted  this  future  prosperity  to  the  theoc- 
racy, he  uses  this  as  a  motive  to  urge  them  to  the  ener- 
getic prosecution  of  the  rebuilding  of  the  temple,  (v. 
9—12.) 

V.  9,  10.  "Thussaith  Jehovah  of  Hosts,  strengthen  your  hands, 
ye  that  in  these  days  hear  these  words  by  the  mouth  of  the  {same) 
prophets  who  {were)  in  that  day,  when  the  house  of  Jehovah  of 
Hosts  was  founded,  that  the  temple  might  be  built.  For  before 
these  days  there  was  no  hire  of  a  man,  and  hire  of  a  beast,  there 
was  also  none.  And  to  him  going  out  and  coming  in,  {the  trav- 
eller,) there  was  no  peace  from  the  enemy,  and  I  stirred  up  all  men, 
every  man  against  his  neighbor." 


ZECIIARIAII. CHAPTER     VIII.  197 

11  But  now  I  will  not  he  unto  the  ground  shall  give  her  increase,  and  the 
residue  of  tliis  people  as  in  the  former  heavens  sliall  give  their  dew  ;  and  I 
days,  saith  tlie  Loud  of  liosts.  will  cause  the  remnant  of  this  jieople 

12  For  the  seed  shall  he  prosperous  ;  to  possess  all  these  things. 
the  vine  shall  give  her  fruit,  and  the 

He  urges  them  to  carry  forward  the  great  work  of 
the  temple,  as  the  proper  mode  of  testifymg  their  faith 
and  hope  in  God,  and  enforces  these  urgencies  by  an 
appeal  to  their  experience.  The  same  prophets  that 
promised  prosperity  at  the  foundation  of  the  temple, 
(viz.  himself  and  Haggai,)  now  promised  yet  greater 
prosjDcrity  if  that  temple  was  pushed  on  to  final  comple- 
tion. He  challenges  an  investigation  into  the  truth 
of  the  predictions  then  given,  and  shows  their  fulfil- 
ment before  their  qjqs.  Then  all  was  confusion,  inse- 
curity and  trouble.  Labor  was  not  rewarded,  for  no 
man  had  the  means  of  doing  so,  or  the  secure  enjoyment 
of  his  property  to  induce  him  to  employ  either  man  or 
beast.  Robbers  and  marauding  parties  of  their  enemies 
infested  the  countiy  so  much,  that  no  man  could  travel 
through  it  without  danger  of  becoming  a  victim.  And 
to  this  external  peril  there  was  added  internal  strife, 
every  man  against  his  neighbor,  so  that  all  was  anarchy 
and  confusion.  Such  was  the  condition  of  affairs  when 
the  temple  was  founded,  but  as  they  prosecuted  this 
work,  prosperity  and  peace  began  to  return,  and  now 
the  whole  aspect  of  things  was  changed,  giving  token 
that  God  had  opened  the  windows  of  heaven  and  poured 
out  upon  them  a  blessing.  Hence  they  had  evidence 
before  their  eyes  of  the  faithfulness  of  God  to  the  words 


198  ZECHARIAH. CHAPTER    VIII. 

13  And  it  shall  come  to  pass,  that  as  so  will  I  save  you,  and  j'e  shall  be  a 
ye  were  a  curse  among  the  heathen,  0  blessing  ;  fear  not,  but  let  your  hands 
house  of  Judah,  and  house  of  Israel  ;     be  strong. 

of  his  holy  prophets.     The  contmuance  of  this  returning 

prosperity  is  then  further  promised. 

V.  11,  12.  "  But  now,  not  as  in  the  former  days,  {will)  I  (be)  to 
the  i-emnant  of  this  people,  saith  Jehovah  of  Hosts.  For  the  seed 
shall  be  safe,  {Heb.  of  peace,)  the  vine  shall  give  her  fruit,  and 
the  earth  shall  give  her  produce,  and  the  heavens  shall  give  their 
dew,  and  I  will  cause  the  remnant  of  this  people  to  inherit  all 
these  things.'' 

The  argument  here  is  from  the  past  to  the  future  ;  as 
Grod  has  fulhlled  his  promises  heretofore,  so  will  he 
hereafter.  Therefore  go  forward  with  this  work.  And 
when  we  ascend  from  the  temporary  facts  that  called 
forth  this  appeal,  to  the  more  unchanging  ones  that  are 
connected  with  them,  we  find  the  same  principle  to  be 
true.  The  faithfulness  of  God  to  his  Church  and  people 
in  the  past,  is  a  guarantee  that  he  will  not  forsake  them 
ill  the  future,  and  an  encouragement  to  go  forward  in 
the  great  work  of  erecting  the  spiritual  temple,  of  which 
this  material  temple  was  but  the  outward  symbol.  Let 
our  hands  be  strong  in  this  great  work,  by  remembering 
the  fact  that  Grod  has  ever  been  faithful  to  his  promises 
in  the  past,  and  therefore  will  continue  to  be  faithful  to 
them  in  the  future. 

That  the  extended  view  we  have  taken  of  the  proph- 
ecy is  the  true  one,  appears  yet  further  from  the  next 
paragraph,  in  which  the  calling  of  the  Gentiles  is  dis- 
tinctly predicted,  first  implicitly  and  then  explicitly. 

V.  13.  "  And  it  shall  be,  that  as  ye  have  been  a  curse  among  the 


ZECHARIAH. CnArTERVIII.  199 

14  For  thus  saith  the  Lord  of  hosts  ;  15  So  agjiin  have  I  thought  in  these 

As  I  thought  to  punish  you,  when  your  days  to  do  well  unto  Jerusalem  and  to 

fathers  provoked  me  to  wrath,   saith  the  house  of  Judah  :  fear  ye  not. 

the  Lord  of  hosts,  and  I  repented  not:  10  •{  These    are  the  things  that  ye 

nations,  oh  liousc  of  Judiili,  and  house  of  Isvael,  so  I  will  save 
you,  and  ye  shall  be  a  blessing  :  fear  not,  {therefore,)  strengthen 
your  hands." 

The  words  "  curse  "  and  "  blessing,"  are  here  used, 
not  in  the  sense  of  being  a  source  of  curse  and  blessing 
to  the  heathen,  so  much  as  an  example  of  it  so  striking 
as  to  become  proverbial.  As  the  nations  were  accus- 
tomed to  curse  one  another,  by  wishing  that  they  might 
be  as  the  Jews,  so  prostrate  was  their  condition,  so 
hereafter  to  wish  this  would  be  a  form  of  benedic- 
tion instead  of  malediction,  so  great  would  be  their 
prosperity.  For  this  concrete  sense  of  these  terms,  see 
2  Kings,  22  :  19  ;  Jer.  24  :  9,  and  Gen.  12  :  2  ;  Ps. 
21  :  7. 

V.  14 — n.  "  For  thus  saith  Jehovah  of  Hosts,  as  I  determined 
to  punish  you  {the  house  of  Israel)  when  your  fathers  provoked  me, 
saith  Jehovah  of  Hosts,  and  I  repented  not,  so,  on  the  contrary,  I 
have  determined,  in  these  days,  to  do  good  to  Jerusalem,  and  to 
the  house  of  Judah,  fear  not.  These  are  the  words  which  ye  must 
do,  {obeij,)  speak  the  truth,  every  man  to  his  neighbor  ;  truth  and 
the  judgment  of  peace  judge  in  your  gates  ;  devise  not  evil  in 
your  hearts,  each  man  against  his  neighbor,  and  an  oath  of  false- 
hood do  not  love,  for  all  these  are  the  things  which  I  hate,  saith 
Jehovah." 

The  form  of  address  in  v.  14,  furnishes  an  illustration 

of  the  organic  unity  in  which  the  theocratic  people  were 

regarded  by  God.     He  says,  "  as  I  determined  to  punish 

7jou"  when  the  determination  was  really  to  punish  their 

fathers,  with  whom  they  were,  however,  connectefi  in  this 


200  ZECHARIAH. CHAPTER    VIII. 

shall   do;    Speak  j-c   every  man  the         17  And  let  none  of  you  imagine  evil 

truth    to   his   neighbor ;    execute  the  in  your  hearts  against  his  neighbor : 

judgment  of  truth  and  peace  in  your  and  love  no  false  oath  :  for  all  these 

gates  :  '^'■e  things  that  I  hate,  saith  the  Lord. 

organic  unity  of  the  visible  Church.  A  parallel  but  yet 
more  striking  instance  of  the  same  thing,  is  found  in 
Haggai  2:5:  "  According  to  the  word  which  I  cove- 
nanted with  you  when  ye  came  out  of  Egypt,"  where 
the  remoteness  of  date  was  so  great,  as  to  make 
the  form  of  expression  possible  only  in  view  of  this 
federal  unity,  under  the  aspect  of  which,  God  delights 
to  contemplate  his  Church.  Those  who  deride  Abra- 
hamic  covenants,  and  covenant  relations  and  blessings, 
as  mere  sectarian  figments,  have  with  Esau's  blindness, 
though  not,  we  trust,  with  Esau's  guilt,  undervalued 
their  birthright. 

The  argument  is,  that  as  the  threatened  punishment 
has  been  so  faithfully  inflicted,  so  the  promised  blessing 
will  with  equal  fidelity  be  bestowed,  and  the  argument 
is  a  fortiori^  if  the  work  of  severity,  so  alien  to  God's 
character,  has  been  inflicted  with  such  inflexible  deter- 
mination, how  much  more  shall  that  of  goodness,  which 
is  so  much  more  consonant  to  his  nature  ? 

The  conditions  of  this  promised  blessing  are  set  forth 
in  V.  16,  17,  and  the  demonstrative  "these  "with  which 
the  passage  opens,  indicates  that  a  contrast  is  drawn 
between  these  things,  and  the  mere  ritual  and  rubrical 
questions  that  had  engaged  so  much  of  their  attention. 
As  if  he  had  said,  the  question  of  humanly  ordained 
fasts  is  a  very  trifling  one,  for  these  are  the   weighty 


ZECHARIAH. CHAPTER    VIII.  201 

18  ^  And  the  word  of  the  Lord  of         19  Thus  saith   the   Lord  of  hosts  ; 
hosts  came  unto  me  saying,  The  fast  of  the  fourth  month,  and  the 

matters  of  the  law,  the  observance  of  which  is  the  great 
duty  of  the  people.  Do  these  things,  and  the  minor 
questions  of  ceremonies  will  soon  be  decided.  The  sins 
specified  are  those  that  it  seems  were  most  rife,  false- 
hood, perjury,  fraud,  and  injustice.  The  expression 
"  in  your  gates,"  shows  that  the  reference  is  to  judicial 
procedure,  as  the  gate  of  the  city  was  the  place  where 
such  business  was  transacted.  The  reason  given  for 
avoiding  these  sins,  viz.,  because  God  hated -them,  is 
instructive,  for  it  brings  out  the  great  principle  of  piety 
that  runs  through  all  revelation,  that  religion  consists  in 
loving  what  God  loves,  and  in  hating  w^hat  God  hates, 
our  nature  being  thus  brought  into  conformity  with  His. 
When  this  is  done,  the  creature  has  reached  the  com- 
pleteness of  its  development,  and  hence  this  is  the  grand 
rule  of  conduct  and  attainment. 

The  prophet  now  at  length  proceeds  to  answer  the 
question  about  fasts,  and  answers  it  more  fully  than  it 
had  been  asked.  The  query  was  only  in  regard  to  a 
single  fast,  that  which  commemorated  the  burning  of 
the  city  and  temple,  but  the  prophet  adduces  all  the 
fasts,  and  gives  the  same  rules  regarding  them  all. 
They  were  all  to  be  turned  into  days  of  rejoicing. 

V.  18,  19.  "  And  the  word  of  Jehovah  of  Hosts  was  to  me,  say- 
ing, '  Thus  saith  Jehovah  of  Hosts,  The  fast  of  the  fourth  {inonth,) 
and  the  fast  of  the  fifth,  and  the  fast  of  the  seventh,  and  the  fast 
of  the  tenth,  shall  be  to  the  house  of  Judah  for  joy  and  gladness, 
and  for  festal  observances,  therefore  love  the  truth  and  peace.'  " 
13 


202  ZECHARTAH. CHAPTER    VIII. 

fast  of  the  fifth,  and  the  fast  of  the     gladness,   and  cheerful  feasts  ;  there- 
seventh,    and  the  fast  of  the  tenth,      fore  love  the  truth  and  peace. 
shall  he  to  the  house  of  Judah  joy  and 

For  the  fast  of  the  fourth  month  (  Thammuz  iTth  ), 
in  which  Jerusalem  was  captured,  see  Jer.  52  :  6,  7  ; 
for  that  of  the  fifth  month  (Ab.  9th),  see  2  Kings  25  : 
8  ;  for  that  of  the  seventh  month  (Tishri  3d),  for  the 
massacre  of  Gredahah  see  Jer.  41  :  1 — 10  ;  and  for  that 
of  the  tenth  month  (Tebeth  10th),  the  beginning  of  the 
siege  of  Jerusalem,  see  2  Kings  25  :  1,  and  Jer.  52  :  4. 
So  far  from  the  continuance  of  these  days  of  fasting, 
they  were  to  be  changed  into  days  of  festivity,  so  great 
would  be  the  blessing  on  the  people.  "When  Grod 
makes  the  sun  shine,  the  tear-drops  should  be  dried  ; 
and  when  his  blessing  comes  upon  us,  the  memory  of 
our  sorrows  should  be  used  only  to  enhance  our  present 
joy.  But  the  moral  condition  of  this  is  reiterated, 
"  love  truth  and  peace."  God  will  bless,  but  not  in 
spite  of  man's  wickedness. 

The  ground  of  this  joy  is  then  more  fully  set  forth, 
and  shown  to  be  the  conversion  of  the  Gentiles,  or  the 
enlargement  of  the  Church  from  its  narrow  Jewish  form 
to  its  wide  and  comprehensive  universality  in  the  Mes- 
sianic period. 

V.  20—23.  "  Thus  saith  Jehovah  of  hosts,  It  shall  yet  be  that 
peoples  shall  come,  and  the  inhabitants  of  many  cities.  And  they 
shall  go,  the  inhabitants  of  one  {city)  to  another,  saying,  '  Let  us 
go  to  pray  before  Jehovah  and  to  seek  Jehovah  of  Hosts.'  '  I 
will  go  also.'  And  they  shall  come,  many  peoples  and  many  na- 
tions, to  seek  Jehovah  of  Hosts  in  Jerusalem,  and  to  pray  before 
Jehovah.   Tims  saith  Jehovah  of  Hosts,  In  those  days  {it  shall  be) 


ZECHARIAH. CHAPTER     VIII.  203 

20  Thus  saith  the   Iamw  of  hosts;      come   people,   and   the  inhabitants  of 
It  shall  yet  come  lopa-^s,  that  there  shall      many  cities  : 

that  tlicy  shall  seize  (viz. :)  ten  men  from  all  the  tongues  of  the 
nations,  they  shall  seize  the  skirt  of  a  man  (that  is)  a  Jew,  saying, 
'  We  will  go  with  you,  for  we  have  heard  that  God  is  with  you.'" 

The  form  of  this  prophecy  is  highly  dramatic.  The 
scope  of  it  is  to  predict  the  introduction  of  the  Gentiles 
into  the  theocracy,  and  the  consequent  enlargement  of 
the  Chm'ch.  This  is  described  by  a  bold  and  beautiful 
personification.  A  movement  is  seen  among  the  nations 
that  have  hitherto  hated  the  Jews,  a  pervading  and 
powerful  movement,  that  stirs  them  to  their  remotest 
extent.  The  inhabitants  of  one  city  run  to  another  in 
their  eagerness,  and  cry,  "  let  us  go  to  pray  before  Je- 
hovah, &c."  The  instant  response  of  each  one  thus 
addressed  is,  "I  will  go  also."  The  intensity  of  the 
feeling  is  set  forth  partly  by  the  abruptness  of  the 
expressions,  and  partly  by  the  intensive  verbal  form  in 
the  Hebrew,  "  let  us  go,  going,"  i.  e.  let  us  all  certainly 
and  speedily  go,  lest  we  be  too  late.  Thus  they  start, 
not  by  ones  and  twos,  but  in  crowds  to  hasten  to  Jeru- 
salem, that  they  may  secure  the  favor  of  God.  As  they 
near  the  holy  city,  they  run  to  seize  the  outer  garment 
of  a  Jew,  ten  of  the  crowding  Gentiles  eagerly  sur- 
rounding one  of  the  Jews,  to  cast  in  their  lot  with 
them,  to  become  one  of  their  number,  and  to  share 
their  privileges  because  they  have  heard  that  God  is 
with  them.  The  numbers  ten  and  one  are  used  in  that 
definite    for   an    indefinite    sense,    which    we    have   in 


204  ZECHARIAH. CHAPTER     VIII. 

21  And   the  inhabitants  of  one  city     to  seek  the  Lord  of  hosts  :  I  will  go 
shall  go  to  another,  saying,  Let  us  go      also, 
speedily  to  pray  before  the  Lord,  and         22  Yea,  many  people  and  strong  na- 

English  in  the  expression  "ten  to  one,"  and  which  is 
common  in  the  Bible,  see  Gen.  31  :  7;  Lev.  26  :  26,  &c. 
The  phrase  "  from  all  the  tongues  of  the  nations,"'  is  of 
course  an  easily  understood  idiom  for  nations  using  all 
the  different  languages.  To  seize  the  hem  of  the 
garment  is  a  gesture  of  earnestness,  importunity,  and 
perseverance,  which  is  emphatic  were  it  done  by  only  a 
single  person,  but  when  done  by  ten  persons,  it  becomes 
significant  of  an  intensity  of  anxiety,  and  a  depth  of 
conviction,  of  the  very  highest  grade. 

When  this  prediction  was  uttered  nothing  seemed 
more  hopelessly  improbable  than  its  fulfilment.  The 
Jews  were  a  poor,  despised,  obscure  tribe  in  the  heart 
of  Syria,  whose  existence  was  only  known  to  the  mighty 
world  by  their  furnishing  a  trophy  to  the  victorious 
arms  of  Babylon.  Greece  was  just  rising  in  the  firma- 
ment of  human  history,  and  as  she  ascended  to  her 
brilliant  zenith,  her  track  was  marked  by  the  sweeping 
of  the  phalanxes  of  Alexander  and  the  legions  of  Anti- 
ochus  over  the  hills  and  valleys  of  Judea.  And  yet 
this  prophecy  remained  unfulfilled.  Rome  was  then  in 
the  rugged  feebleness  of  her  wolf-nursed  infancy,  and 
slowly  continued  to  grow  until  she  reached  that  gigantic 
stature  in  which  she  ruled  the  earth,  and  her  conquer- 
ing legions  under  Pompey  again  swept  over  this  fated 
land,  and  even  desecrated  the  places  of  her  holy  solem- 


ZECHARIAH. — CHAPTER     VIII.  205 

tions  shall  come  to  seek  the  liORD  of  23  Thus  saith  the  Loed  of  hosts  ;  In 
hosts  in  Jerusalem,  and  to  pray  hefore  those  days  U  shall  come  to  pans,  that  ten 
the  LoHD.  men  shall  take  hold,  out  of  all  lan- 

nities.  Five  hundred  years  rolled  away,  and  yet  this 
prophecy  remained  unfulfilled,  indeed  seemed  further 
from  fulfilment  than  when  it  was  uttered. 

But  at  length  the  time  arrived,  and  there  came  to 
Jerusalem  "  men  out  of  every  nation  under  heaven — 
Parthians,  Medes  and  Elamites,  and  the  dwellers  in 
Mesopotamia,  and  in  Judea  and  Cappadocia,  in  Pontus 
and  Asia,  Phrygia  and  Pamphylia,  in  Egypt,  and  in  the 
parts  of  Lybia  about  Cyrene,  and  strangers  of  Rome, 
Jews  and  proselytes,  Cretes  and  Arabians,"  all  came  up 
to  Jerusalem  to  seek  the  face  of  Jehovah,  and  from  the 
lips  of  a  Jew  they  heard  words  that  caused  them  to  cry 
out  "  Men  and  brethren  what  shall  I  do  ?"  They  scat- 
tered to  their  own  homes  again,  and  carried  with  them 
the  strange  words  that  had  so  deeply  moved  their  souls, 
and  being  followed  by  these  wonder-working  men, 
there  soon  began  to  work  a  new  life  among  the  nations 
of  the  earth,  and  this  life  took  hold  in  its  origin  and 
efficacy  upon  a  Jeiv.  Greece  with  her  polished  dialec- 
tics, Rome  with  her  mailed  mightiness,  Asia  with  her 
soft  voluptuousness,  all  submitted  to  the  authority  of  a 
Saviour  who  was  a  Jew  ;  all  rested  their  hopes  for  eter- 
nity upon  a  Jew  ;  and  soon  received  as  divinely  inspired 
the  words  and  writings  of  men  who  were  Jews.  And 
for  nearly  two  thousand  years  the  mightiest  intellects 
and  largest  hearts  of  the  race,  have  breathed  the  spirit 


206  ZECHARIAH. CHAPTER     VIII. 

guages  of  the  nations,  even  shall  take  saying,  We  will  go  with  you  :  for  we 
hold  of  the  skirt  of  him  that  is  a  Jew,      have  heard  that  God  is  with  you. 

and  studied  the  words  of  men  who  were  Jews,  and 
have  sought  as  the  most  precious  boon  of  existence  the 
privilege  of  being  covered  with  a  robe  of  righteousness 
that  was  wrought  by  the  divinely  incarnated  hands  of 
one  who  is  of  the  seed  of  Abraham  after  the  flesh, 
though  as  to  his  higher  nature,  God  over  all  blessed 
forever.  And  at  this  day  there  are  literally  men  of  all 
nations,  and  kindreds,  and  tribes,  and  people,  who  are 
laying  hold  of  the  skirt  of  him  that  is  a  Jew,  and  cast- 
ing in  their- lot  with  those  whom  God  chose  to  be  a 
people  for  himself,  and  resting  their  hopes  on  that  cru- 
cified Jew,  who  is  the  Saviour  of  the  world.  Hence 
thus  far,  the  prophecy  has  been  amply  fulfilled,  but  its 
grandest  fulfilment  is  yet  to  come  when  Jerusalem  shall 
arise  from  the  dust  of  her  degradation,  and  Moriah  be 
crowned  with  the  symbols  of  a  pure  worshij^,  and  Olivet 
echo  to  the  songs  of  the  ransomed  of  Zion  who  shall 
return  with  joy  and  everlasting  gladness.  Then  and 
not  until  then  shall  this  prophecy  have  its  grandest  and 
fullest  fulfilment,  in  the  glory  of  the  latter-day  restora- 
tion of  Israel. 

And  it  is  beautiful  to  remark  the  diffusive  missionary 
spirit  that  must  accompany  this  great  enlargement  to 
Israel,  showing  as  it  does  the  identity  of  all  true  rehgion. 
The  inhabitants  of  one  city  shall  not  be  content  with 
idly  waiting  until  another  city  shall  hear  of  these  glad 
tidings,  nor  shall  they  merely  send  by  another,  but  they 


ZECHARIAII. CHAPTER     VIII.  207 

shall  go,  and  themselves  urge  this  great  duty  of  seeking 
the  Lord,  and  urge  by  the  powerful  suasion  of  example. 
"  Let  us  go,^^  with  its  loving  earnestness  shall  then  meet 
with  the  glad  response,  "  I  will  go  also."  And  as  clouds 
and  doves  to  their  windows  shall  they  come,  and  lay 
hold,  by  a  faith  that  will  take  no  denial,  of  him  who  is 
the  only  name  under  heaven  by  which  men  can  be  saved. 
Thus  the  kingdom  of  heaven  shall  suffer  violence,  and 
the  violent  shall  take  it  by  storm.  How  beautifully  all 
this  comports  with  the  religion  of  the  Ne\V  Testament 
in  its  living  and  glowing  form,  we  need  not  point  out  ; 
and  how  exactly  the  teachings  of  the  prophet  in  regard 
to  fasts  and  external  ceremonies  correspond  with  the 
teachings  of  Christ  and  Paul,  we  need  not  unfold  at 
length,  but  only  refer  the  thoughtful  reader  to  their 
coincidences,  as  instructive  proofs  that  after  all.  the 
Religion  of  the  Bible  is  the  same,  by  whomsoever  taught, 
and  the  Old  and  New  Testament  but  different  stages  in 
the  growth  of  the  same  great  tree  of  life,  whose  leaves 
are  for  the  healing  of  the  nations.  May  every  Christian 
resort  to  its  balm-breathing  leaves  more  constantly  and 
earnestly,  and  he  shall  find  them  ever  rich  with  angels' 
food  that  shall  give  his  soul  her  daily  bread. 

PRACTICAL    INFERENCES. 

Many  of  these  have  been  anticipated,  but  a  few  others 
may  be  briefly  enumerated. 

(1.)  Prayer  ought  to  precede  every  undertaking,  but 
especially  every  religious  undertaking,  (7  :  1,  2.) 


208  ZECHARIAH. CHAPTER     VIII. 

(2.)  When  we  are  in  doubt  as  to  any  case  of  duty, 
we  should  spread  it  before  the  Lord,  When  the  fire 
descends  from  heaven  on  the  altar,  its  light  will  enable 
us  to  see  clearly,  (v.  3.) 

(3.)  All  stated  fasts  tend  to  degenerate  into  supersti- 
tion, unless  there  is  some  strong  counteracting  agency. 
The  original  reference  to  God  is  lost  in  the  mere  out- 
ward act.  This  is  the  case  with  the  Popish  observances 
of  the  present  day,  (v.  5.) 

(4.)  Selfishness  is  the  bane  ©f  all  true  piety,  as  godli- 
ness is  its  essence,  (v.  6.) 

(5.)  Warnings  of  punishment  when  no  signs  of  it  are 
seen,  are  too  often  disregarded,  (v.  7.) 

(6.)  They  who  cherish  hard  hearts,  must  expect  hard 
treatment.  The  harder  the  stone,  the  harder  will  be 
the  blow  of  the  hammer  to  break  it,  (v,  8 — 14.) 

(7.)  They  who  will  not  bear  the  burden  of  obedience, 
must  bear  the  burden  of  punishment,  (v.  11.) 

(8.)  Loving  anything  as  much  as  God,  is  unfaithful- 
ness to  his  love,  (c.  8:1.) 

(9.)  Men  judge  God  by  themselves  in  interpreting  his 
promises,  much  oftener  than  in  interpreting  his  threat- 
enings,  (v.  2.) 

(10.)  God  does  not  forget  his  threatenings  any  more 
than  his  promises,  (v.  14,  15.) 

(11.)  When  God  covenants  with  his  people,  he  also 
covenants  with  their  children,  (v.  17.) 

(12.)  All  true  piety  is  instinct  with  the  missionary 
spirit,  desire  for  the  salvation  of  others,  (v.  20 — 23.) 


ZECHARIAU.  —  CHAPTER     IX.  209 

Part  III. — Prophetical. 

Chapter  9 — end. 

The  first  question  that  meets  us  in  regard  to  this 
portion  of  Zechariali,  is  its  authenticity,  or,  whether  it 
is  the  production  of  Zechariah.  It  is  plain  that  this  is 
a  question  totally  distinct  from  its  inspiration.  It  may 
be  a  part  of  the  word  of  God,  and  yet  wrongly  ascribed 
to  Zechariah.  This  question  is  still  strongly  discussed 
by  able  critics  on  both  sides,  and  therefore  cannot 
properly  be  passed  by  in  an  attempt  to  elucidate  the 
prophecy. 

One  of  the  first  to  question  its  authenticity  was 
Joseph  Mede,  who,  in  his  remarks  on  Matthew  27  : 
9,  10,  Epist.  31,  says:  "It  may  seem  the  Evangelist 
would  inform  us  that  those  latter  chapters  ascribed  to 
Zachary  (namely,  9th,  10th,  11th)  are  indeed  the 
prophecies  of  Jeremy  ;  and  that  the  Jews  had  not 
rightly  attributed  them.  Certainly,  if  a  man  weigh  the 
contents  of  some  of  them,  they  should  in  likelihood  be 
of  an  elder  date  than  the  time  of  Zachary ;  namely, 
before  the  captivity,  for  the  subjects  of  some  of  them 
were  scarce  in  being  after  that  time.  And  the  chap- 
ter out  of  which  St.  Matthew  quotes  (c.  11),  may  seem 
to  have  somewhat  much  unsuitable  with  Zachary's 
time  ;  as  a  prophecy  of  the  destruction  of  the  temple, 
then  when  he  was  to  encourage  them  to  build  it.  And 
how  doth  the  sixth  verse  of  that  chapter  suit  with  his 


210  ZECHARIAH. — CHAPTER    IX. 

time  ?  There  is  no  ScriiDture  saith  they  are  Zachary's, 
but  there  is  Scripture  saith  they  are  Jeremy's,  as  this 
of  the  Evangehst.  As  for  their  being  joined  to  the 
prophecies  of  Zachary,  that  proves  no  more  they  are 
his  than  the  hke  adjoining  of  Agur's  proverbs  to  Solo- 
mon's proves  they  are  therefore  Solomon's,  or  that  all 
the  Psalms  are  David's,  because  joined  in  one  volume 
with  "David's  Psalms."  Mede  was  followed  in  this 
opinion  by  Hammond,  Kidder,  Bridge,  Whiston,  New- 
come  and  Seeker,  among  the  English  commentators. 
On  the  continent  this  view  was  adopted  by  Fliigge, 
Doderlein,  J.  D.  Michaelis,  Seller,  Eichhorn,  Bauer, 
Bertholdt,  Forberg,  Rosenmiiller,  Corrodi,  Gramburg, 
Hitzig,  Credner,  Maurer,  Ewald  and  Knoble.  J.  Pye 
Smith  and  Davidson,  in  England,  also  take  this  side  of 
the  question.  De  Wette,  in  the  earlier  editions  of  his 
Emkitimg,  took  this  position,  but  in  the  later  editions 
avows  his  belief  that  they  were  written  by  Zechariah. 
The  authorship  of  Zechariah  has  been  defended  by 
Blayney,  Carpzov,  Beckhaus,  Jahn,  Koester,  Hengsten- 
berg,  and  Burger.  It  will  thus  be  seen  that  there  is 
much  weight  of  authority  on  both  sides.  Among  those 
who  deny  the  authorship  of  Zechariah,  there  is  great 
diversity  of  opinion  as  to  the  real  authorship.  Mede 
ascribes  them  to  Jeremiah,  and  supposes  that  his  pro- 
phecies were  in  a  fragmentary  and  confused  state 
during  the  captivity,  and  were  arranged  by  Zechariah. 
Eichhorn  refers  one  part  to  the  time  of  Alexander  ; 
Corrodi,  the  14th  chapter  to  the  time  of  Antiochus 


ZECIIARIAH. CHAPTER     IX.  211 

Epiplianes  ;  Bertlioldt,  a  part  to  an  author  in  Josiah's 
time,  and  a  part  later ;  Rosenmiiller,  to  the  age  of 
Uzziah  ;  and  indeed  each  critic  has  his  own  pecuHar 
theory  as  to  the  date  and  the  authorship  of  these  chap- 
ters. This  great  variety  of  view  shows  that  the  marks 
of  date  are  by  no  means  so  clear  as  those  affirm  who 
deny  the  authenticity  ;  for  if  they  were,  there  would 
be  more  uniformity.  Hence,  we  are  led  to  look  at  the 
reasons  for  this  denial  more  carefully. 

(1.)  The  first  reason  adduced  by  Mede  is  the  ascrip- 
tion of  the  passage  in  Zech.  11  :  12, 13,  to  Jeremiah,  by 
Matthew.  This  is  the  only  point  about  which  there  is 
any  real  difficulty.  We  cannot,  with  the  neologist, 
say  that  it  was  a  slip  of  memory  on  the  part  of  the 
Evangelist,  for  this  would  be  to  deny  his  plenary  inspira- 
tion. Nor  can  we  suppose  with  some  that  the  Evangelist 
quotes  from  an  apocryphal  book  ascribed  to  Jeremiah. 
There  was  such  a  book,  as  we  learn  from  Jerome  ;  but 
it  was  obviously,  as  he  pronounced  it,  a  spurious  fabri- 
cation of  a  later  age  than  that  of  the  apostles.  Hen- 
derson, Grriesbach,  and  others,  suppose  that  there  has 
been  an  error  of  the  copyist.  They,  believing  the  gospel 
of  Matthew  was  written  in  Hebrew,  show  how  such  an 
error  might  readily  be  made.  But  this  hypothesis  in 
regard  to  the  original  language  of  this  gospel  is  not 
sufficiently  proved  to  make  it  the  basis  for  another 
hypothesis.  Others  conjecture  that  'ipiov  was  written 
by  some  early  copyist  instead  of  Zpiov.  This  last  sup- 
position is  by  no  means  improbable.     Dr.  Henderson 


212  ZECHARIAH.  —  CHAPTER    IX. 

cites  a  number  of  MSS.,  in  which  the  name  Jeremiah 
is  omitted,  or  that  of  Zechariah  inserted.  But  after  all, 
the  weight  of  authority  yet  is  in  favor  of  the  common 
reading,  and  hence  we  must  look  for  some  other  ex- 
planation. The  one  which,  on  the  whole,  seems  to  be 
most  reasonable,  is  that  of  Hengstenberg,  that  the  Evan- 
gelist quoted  the  earlier  prophet  on  whose  prophecy 
the  later  one  was  based,  to  indicate  this  connection. 
The  reasons  on  which  this  view  is  based,  may  be  seen 
drawn  out  more  fully  in  the  notes  on  Chapter  11  :  12, 
13,  and  need  not  here  be  repeated.  One  thing  is  very 
certain,  that  in  the  age  of  the  apostles  this  portion  of 
the  prophecy  was  ascribed  to  Zechariah,  for  it  occupies 
that  place  in  the  LXX.,  which  was  written  three  hun- 
dred years  before,  and  used  by  our  Lord  and  the 
writers  of  the  New  Testament.  It  does  not  seem 
probable  that  the  Evangelist  would  make  a  correction 
of  the  Jewish  Canon,  in  this  indirect  manner,  without 
giving  some  intimation  to  that  effect.  The  uniform 
reference  of  these  chapters  to  Zechariah  in  the  Jewish 
Canon,  is  much  more  difficult  to  account  for,  if  he  did 
not  write  them,  than  the  verse  in  Matthew  is,  if  he  did. 
Hence  we  are  led  to  the  conclusion  that  this  reference 
was  not  intended  to  deny  the  received  opinion  that 
these  chapters  were  a  part  of  the  prophecies  of  Zecha- 
riah, and  rightly  referred  to  him  as  their  author. 

(2.)  It  is  said  that  the  contents  refer  it  to  an  earlier 
age  than  that  of  Zechariah.  This  depends  on  the 
interpretation  of  particular  passages  which  it  will  after- 


ZECHARIAH. CHAPTER     IX.  213 

wards  be  seen  do  not  require  this  interpretation. 
Ephraim  is  mentioned,  but  it  is  used  as  it  is  in  the  pro- 
phetic writings,  as  the  designation  of  Israel,  and  we 
find  Israel  spoken  of  in  Malachi  in  a  manner  precisely 
similar,  and  yet  no  one  from  this  fact  infers  that 
Malachi  lived  before  the  captivity.  There  is  not  the 
slightest  intimation  that  there  was  a  separate  political 
organization  in  Israel  at  the  time  when  the  prophecy 
was  written. 

Other  texts  will  be  found  to  refer  to  events  after  the 
time  of  Zechariah,  and  not  before,  as  we  examine  them 
in  detail.  The  absence  of  all  references  to  a  King  as 
existing  in  Judah  or  Israel,  clearly  intimates  that  the 
prophecy  was  written  at  a  time  when  the  kingly  office 
had  ceased  to  exist.  This  fact  has  led  Eichhorn  and 
others  to  place  the  date  of  these  chapters  as  late  as  the 
age  of  Alexander. 

(3.)  It  is  alleged  that  a  prophecy  of  the  destruction 
of  the  temple  would  have  been  most  unlikely  in  Zecha- 
riah, whose  object  was  to  urge  its  erection.  This  would 
be  true  if  the  prophecies  were  uttered  at  the  time  of 
its  erection.  But  they  were  probably  uttered  toward 
the  close  of  the  prophet's  life,  and  many  years  after  the 
temple  was  completed.  Hence  this  objection  rests  on  a 
confusion  of  dates. 

(4.)  The  difference  of  style  is  also  alleged.  This  is 
accounted  for  in  part  by  the  difference  of  age,  the  early 
portions  being  written  when  the  prophet  was  a  young 
man   (ch.  2  :  4),  and  in  part  by  the  difiJerence  of  aim 


214  ZECHARIAH. CHAPTER    IX. 

in  the  prophecy.  Differences  just  as  great  appear  in 
other  prophecies  whose  authenticity  has  never  been 
questioned.  In  Amos  the  first  two  chapters  have  one 
style  and  one  formula  of  address,  ' '  Thus  saith  Jehovah  ;" 
the  next  three  another,  "  Hear  ye  this  word  ;"  and  the 
seventh  and  eighth  a  third,  "  Thus  hath  Jehovah 
showed  me."  But  no  critic  has  thought  of  dismember- 
ing Amos  on  this  account.  And  yet  the  differences  in 
this  prophecy  are  not  more  important  or  decisive  of  a 
different  hand.  The  purposes  for  which  the  three  por- 
tions of  Zechariah  were  written  were  so  different  that 
they  demanded  a  difference  of  style  fully  as  great  as 
we  actually  find.  To  refer  these  portions  to  different 
authors  would  be  as  valid  a  procedure  in  criticism  as 
to  say  that  the  author  of  the  Treatise  on  the  Sublime 
and  Beautiful  could  not  be  the  author  of  Reflections  on 
the  French  Revolution,  or  that  the  author  of  Paradise 
Lost  could  never  have  written  Paradise  Regained,  or 
the  Doctrine  and  Discipline  of  Divorce.  There  is  no 
difference  of  style  or  expression  that  is  not  fully 
accounted  for  by  the  interval  that  probably  elapsed 
between  the  composition  of  the  first  and  third  portions, 
and  the  different  purposes  they  had  in  view. 

Hence,  in  view  of  the  facts  that  these  chapters  were 
ascribed  to  Zechariah  by  those  who  formed  the  Jewish 
Canon,  under  divine  guidance,  as  we  believe,  and  but  a 
few  years  at  most  after  the  death  of  Zechariah ;  that  they 
were  so  regarded  when  the  Septuagint  translation  was 
made  three  hundred  years  before  the  time  of  our  Lord  and 


ZECHARIAH. CHAPTER     IX.  215 

the  apostles  ;  that  this  opinion  was  unchallenged  by  any 
inspired  writer,  with  an  ambiguous  exception,  which  is 
susceptible  of  another  interpretation  ;  that  the  contents 
of  these  chapters  have  nothing  that  refers  them  to  any 
other  age,  except  we  deny  the  possibility  of  prophecy, 
with  the  neologists ;  and  that  the  reason  obviously 
animating  many  of  the  assailants  of  tlie  authenticity,  is 
a  desire  to  disprove  their  prophetic  character,  we  feel 
constrained  to  adhere  to  the  general  judgment  of  both 
the  Jewish  and  Christian  churches,  that  these  chapters 
belong  to  the  prophecies  of  Zechariah,  and  are  so  to  be 
interpreted. 

The  contents  of  this  portion  of  the  prophecy  are  of 
great  variety,  and  intended  obviously  for  the  whole 
Church,  stretching  as  they  do  from  the  time  of  the  prophet 
to  the  undeveloped  future  when  Christ  shall  return  a 
second  time  without  sin  to  salvation.  This  will  be  seen 
by  an  enumeration  of  the  various  discourses.  I.  The 
Syrian  conquests  of  Alexander,  c.  9  :  1 — 8.  II.  The 
lowly  King  Messiah,  v.  9 — 12.  III.  The  Maccabean 
deliverance,  v.  11 — 17.  lY.  Future  blessings  to  Judah, 
c.  10  :  1 — 5.  V.  The  restoration  of  the  Jews,  v.  6 — 12. 
YI.  The  storm  preceding  the  coming  of  Christ,  c.  11  : 
1 — 3.  YII.  Christ  assuming  the  pastoral  care  of  the 
Theocratic  people,  v.  4 — 14.  YIII.  The  curse  of  evil 
rulers  after  the  rejection  of  Christ,  v.  15 — end.  IX. 
Future  blessings  to  Judah,  c.  12  :  1 — 9.  X.  Future 
repentance  and  blessing  to  Jerusalem,  v.  10 — end.  XL 
Fruits  of  penitence,   c.   13  :    1 — 6.     XII.  The   sword 


216  ZECHARIAH.  —  CHAPTER    IX. 

awaking  against  the  shepherd,  v.  7 — 9.     XIII.  Future 
glories  of  the  Church,  chap.  14. 

It  will  be  seen  at  a  glance  that  these  prophecies  carry 
us  to  some  of  the  deepest  soundings  of  the  vast  ocean 
of  prophetic  revelation  ;  and  if  the  chart  we  shall  pre- 
sent of  this  portion  of  it  should  not  be  satisfactory  to 
all,  they  who  have  fathomed  these  depths  lowest  will 
be  best  prepared  to  make  allowance  for  any  failures. 


I.  The  Syrian  Conquest  of  Alexander. 

Chapter  9  :  1 — 8. 

analysis. 

I.  The  threatening',  and  the  reason  for  it,  (v.  1.) 

II.  The  course  of  conquest  traced,  beginning  at  Damascus  and 
extending  along  the  Mediterranean  coast  to  the  Philistine  cities, 
(v.  2-7.) 

III.  The  safety  of  the  Jewish  people  amidst  these  conquests  of 
Alexander. 


V.  1.  "A  BUKDEN,  the  word  of  Jehovah  on  the  land  of  Hadrach, 
and  Damascus  shall  be  its  rest,  for  to  Jehovah  is  the  sight  of 
man,  and  all  the  tribes  of  Israel." 

Y.  1.  This  prophecy  most  obviously  predicts  the 
conquests  of  Alexander  the  Great  in  the  countries 
that  bordered  the  Holy  Land.  Its  introduction  here  is 
appropriate,  because  it  refers  to  a  state  of  facts  that 
would  affect  the  Theocracy,  and  would  also,  at  the  same 
time,  affect  the  enemies  of  Israel. 

The  word   "  burden"  seems  to  be  a  sort  of  title  or 


ZECnARIAII.  —  CHAPTER     IX.  217 

1  The  burden  of   the  word  of  the     Damascus   shall  be   the    rest   thereof  : 
Lord  in  the  land  of  Hadrach,   and     when  the  eyes  of  man,  as  of  all  the 

motto  to  the  prophecy  to  indicate  its  minatory  charac- 
ter. It  is  never  prefixed  to  prophecies  of  any  other 
character,  and  seems  to  be  an  appropriate  inscription 
to  such  predictions,  that  hang  in  the  Bible,  hke  dark 
clouds,  surcharged  with  a  burden  of  wrath.  The  meta- 
phor is  so  natural  and  common,  that  it  is  wonderful 
that  any  attempt  should  be  made  to  deny  the  obvious 
significance  of  this  word  as  marking  those  utterances 
of  prophetic  inspiration  that  contain  heav}''  tidingp. 
The  elaborate  investigation  of  Hengstenberg  has  so 
completely  established  this  meaning  of  the  word  that  it 
may  be  considered  as  settled. 

The  name  Hadrach  is  somewhat  obscure.  Heng- 
stenberg considers  it  a  symbolical  name  for  Persia, 
compounded  of  terms  signifying  "strong — weak,"  but 
his  reasoning  is  too  fanciful  to  be  admitted.  As  all  the 
other  names  are  actual  names  of  cities,  we  would  not 
expect  a  symbolical  name  without  some  reason  that 
does  not  appear  in  the  passage.  Others  say  that  there 
was  a  city  of  this  name  near  Damascus,  but  it  is  very 
doubtful  whether  such  a  city  ever  existed  ;  and  if  it  did, 
whether  its  importance  was  such  as  to  justify  its  place 
at  the  head  of  this  prophecy.  Hence  the  opinion  of 
Henderson  is  the  most  probable,  that  it  is  the  name  of 
a  king,  and  perhaps  a  corruption  of  the  common  name 
of  the  kings  of  Syria,  Hadad.  Whatever  view  be 
taken,  the  general  meaning  of  the  prophecy  is  the 
14 


218  ZECnARIAH. CHAPTER     IX. 

I 

tribes  of  Israel,  shall  be  towards   the     thereby :    Tyrus,  and  Zidon,    though  I 

Lord.  it  be  very  wise.  j 

2  And    Hamath  also  shall    border  ! 

same.     The  tempest  was  first  to  fall  on  this  land,  what-  j 

ever  it  was.  I 

"And  Damascus  shall  be  its  rest."     This  is  a  parallel  \ 

passage  to  ch.  6  :  8,  where  it  is  said  that  the  anger  of  \ 

the  Lord  shall  rest  on  the  north  country.     The  mean-  ( 

ing  is  that  a  permanent  judgment  shall  rest  on  Damas-  i 

cus,  implying  that  this  judgment  should  not  be  of  a  ) 

wholly  destructive  character,  and  hence  Damascus  re-  1 

mains  until  the  present  day.  ■ 

The  next  clause  assigns  the  reason  for  these  judg-  i' 

ments,  and  hence  begins  with  the  particle  "for,"     The  \ 

common  interpretation  of  the  phrase,  "to  Jehovah  is  | 

the  eye  of  man,"  makes  it  an  expression  of  the  provi-  \ 

dence  of  God  ;  but  if  "eye"  retains  its  ordinary  signi-  ^ 

fication,  it  should  be  in  construction  with  Jehovah  and  | 

not  with  man,  to  express  the  fact  that  the  oversight  of  | 

Jehovah  was  directed  to  man,  and  the  sentence  should  I! 
read  "to  man  is  the  eye  of  Jehovah."  Kimchi,  Cal- 
vin, Blayney,  and  Henderson  take  the  words  in  their 
natural  order,  and  make  the  clause  mean  that  men  and 
the  tribes  of  Israel  look  to  God  in  this  time  of  trouble. 
They  take  ^?  as  a  particle  of  time.  But  this  view  does 
not  cohere  with  the  context  fully,  which  seems  to  re- 
quire a  reason  for  the  infliction  of  the  judgment  rather 
than  the  looking  of  men  to  God  under  it.  This  will  be 
done  if  we  give  to  ??  the  sense  of  adspectus  or  appear- 


ZECHAEIAH. CHAPTER     IX.  219 

3  And  Tyrus    did   build   herself  a     the  dust,  and  fine  gold  as  the  mire  of 
strong  hold,  and  heaped  up  silver  as     the  streets. 

ance,  a  sense  that  it  has  in  several  passages.  (See 
Num.  11  :  7  ;  Ez.  1  :  4  ;  Dan.  10  :  6,  &c.)  The  mean- 
ing tlien  would  be  that  the  relative  aspects  of  the  world 
and  the  people  of  Israel  had  come  up  before  God,  he 
had  seen  their  situation,  and  hence  would  bring  judg- 
ments upon  the  one  whilst  he  protected  the  other.  The 
general  idea  is  clear,  that  these  judgments  are  brought 
upon  the  lands  in  question  because  the  attention  of 
God  was  directed  to  them,  as  well  as  to  the  tribes  of 
Israel,  and  would  equalize  any  apparent  anomalies  in 
their  relative  conditions. 

V.  2.  "  Also  Hamath  shall  border  on  it,  Tyre  and  Sidon  because 
it  is  very  wise." 

Hamath,  which  lay  at  the  entrance  to  Palestine  from 
Damascus,  should  not  only  border  on  Damascus  in  ter- 
ritory, but  also  in  treatment,  and  should  lie  in  the  track 
of  the  conquering  invader.  Pursuing  his  southern 
course  he  should  reach  Tyre  and  Sidon,  whose  conceit 
of  wisdom  and  godless  pride  must  be  punished.  The 
Tyrians  were  celebrated  for  their  worldly  wisdom. 
(See  Ezek.  28  :  3—5,  12,  17.)  When  Alexander  de- 
sired admission  to  their  city  under  the  pretext  of  sacri- 
ficing to  Hercules,  they  replied  that  the  ancient  and 
true  temple  of  that  god  was  at  Old  Tyre,  on  the  main 
land,  and  sent  him  a  crown  of  gold  to  conciliate  him, 
and  prevent  him  from  urging  an  entrance  into  their 
city. 


220  ZECHARIAH. CHAPTER    IX. 

4  Behold,   the  Lord  will  cast  her     the  sea  ;   and  she  shall  be  devoured 
out,  and  he  will  smite  her  power  in      with  fire. 

* 

Tyre  and  Sidon  were  two  of  the  oldest  and  richest 
cities  in  the  world,  the  one  famed  for  her  arts  and  man- 
ufactures, especially  in  glass  and  pottery,  the  other  for 
her  commerce.  The  fine  harbor  of  Tyre  had  made  her 
the  depot  for  the  rich  stream  of  Asiatic  trade  whose 
current  has  always  enriched  the  channels  through  which 
it  flowed,  and  her  merchant  princes  were  among  the 
rulers  of  the  world.  Having  almost  a  monopoly  of  the 
carrying  trade  of  the  Mediterranean,  her  wealth  be- 
came enormous,  and  her  inhabitants  lived  in  a  style  of 
luxury  that  has  but  few  parallels  in  history.  Like 
Venice  in  modern  times,  she  became  arrogant  and  con- 
temptuous in  her  feelings  towards  other  nations,  and 
especially  towards  the  Hebrews,  because  of  their  com- 
parative poverty.  Hence  that  offensive  pride  alluded 
to  in  this  verse. 

V.  3.  "And  Tyre  has  built  for  herself  a  strong-  hold,  and  has 
heaped  up  silver  as  dust,  and  gold  as  the  mire  of  the  streets." 

Old  Tyre  had  been  built  on  the  continent,  but  owing 
to  its  greater  exposure  to  invasion,  another  city  was 
erected  on  an  island  about  half  a  mile  from  the  shore. 
The  prophecies  of  Isaiah  and  Ezekiel  seem  to  have 
been  directed  against  Old  Tyre,  and  were  fulfilled  to 
the  letter  by  Nebuchadnezzar,  who  razed  the  city  to  its 
very  foundations  and  left  it  a  heap  of  ruins.  After  the 
overthrow  of  Old  Tyre,  the  Tyrians  concentrated  their 
strength  on  the  island,  surrounded  it  with  a  double  wall 


ZECHARIAH.  —  CHAPTER     IX.  221 

5  Ashkclon  sliall  see  it,  and  fear ;     rowful,  and  Ekron  :  for  her  expecta- 
Gaza  also  shall  see  it,  and  be  very  sor-     tion  shall  be  ashamed  ;  and  the  king 

150  feet  high,  filled  in  with  25  feet  of  earth,  which 
together  with  the  surrounding  sea,  made  the  city  ap- 
parently impregnable.  This  is  the  '"  strong  hold"  men- 
tioned by  the  prophet,  and  her  flourishing  commerce 
had  at  this  time  made  silver  and  gold  to  be  heaped  up 
in  her  coffers  like  the  dust  of  the  streets.  For  the  proph- 
et to  predict  her  overthrow,  would  be  like  a  modern 
seer  to  predict  the  razing  of  Gibraltar  or  the*  sacking  of 
London.  Yet  it  was  precisely  then  that  he  declared 
that  this  proud  queen  of  the  waters  should  be  over- 
thrown. 

V.  4.  "  Behold  the  Lord  will  dispossess  her,  and  will  cast  into 
the  sea  her  bulwark,  and  she  shall  be  consumed  with  fire." 

It  is  here  predicted  that  the  Lord  would  dispossess 
her  from  her  strong  seat,  cast  her  girdling  bulwark  into 
the  sea,  and  that  she  should  be  consumed  with  fire.  Two 
hundred  years  passed  away,  and  still  Tyre  sat  in  her 
queenly  pride  on  the  throne  of  the  seas,  and  no  power 
on  earth  seemed  likely  to  attempt  the  fulfilment  of  this 
prophecy.  At  length  there  appeared  on  the  shore  an 
army  of  Greeks,  who  demanded  the  surrender  of  the 
city.  But  they  were  without  a  navy,  and  without  any 
means  even  of  reaching  these  mighty  walls,  or  arresting 
for  a  moment  the  commerce  that  thronged  her  ports, 
and  we  cannot  wonder  that  the  Tyrians  derided  the 
presumption  of  the  young  chieftain.  But  her  hour  was 
come.     Alexander,  after  various  expedients,  finally  re- 


222  ZECHARIAH.  —  CHAPTER    IX. 

shall  perish  from  Gaza,  and  Ashkelon  dod,  and  I  will  cut  off  the  pride  of  the 
shall  not  be  inhabited.  Philistines. 

6  And  a  bastard  shall  dwell  in  Ash- 

solved  to  take  the  ruins  of  Old  Tyre,  and  run  a  mole 
from  the  shore  to  the  island,  which,  after  incredible 
labor  he  did,  thus  fulfilling  another  prophecy,  that  the 
very  dust  of  Old  Tyre  should  be  scraped  off,  and  her 
stones,  timber  and  dust  be  laid  in  the  midst  of  the 
water!  (See  Ezek.  26  :  4 — 12,  &c.)  Having  completed 
this  mole,  he  took  the  city  after  a  siege  of  seven  months, 
put  to  the  sword  about  10,000,  enslaved  30,000,  and 
burnt  the  city  with  fire,  thus,  against  the  most  stupen- 
dous improbabilities,  fulfilling  this  remarkable  prophecy 
to  the  very  letter. 

V.  5,  6.  "Ashkelon  shall  see  it  and  fear,  Gaza  {shall  see  it)  and 
tremble  greatly,  and  Ekron,  for  her  reliance  is  disgraced,  and  a 
king  shall  perish  from  Gaza,  and  Ashkelon  shall  not  be  inhabited. 
An  alien  shall  dwell  in  Ashdod,  and  I  will  destroy  the  pride  of  the 
Philistines." 

These  verses  describe  the  conquering  march  of  Alex- 
ander along  the  shore,  and  depict  the  terror  that  the 
Philistian  cities  felt  when  they  heard  that  even  Tyre 
(which  is  called  the  reliance  of  Ekron,  that  being  the 
most  northern  city  of  the  Philistines,  and  nearest  to 
Tyre)  had  been  overthrown.  This  we  know  from 
history  to  have  been  the  precise  track  of  Alexander ; 
and  so  completely  have  these  prophecies  been  fulfilled, 
that  the  traveller  can  hardly  discover  the  sites  of  some 
of  these  once  proud  and  powerful  cities.  The  perishing 
of  a  king  from  Gaza,  is  the  destruction  of  her  form  of 


ZECHARIAH. CHAPTER     IX.  223 

7  And  I  will  take  away  his  blood  that  rcmaincth,  even  he,  sliall  be  for 
out  of  his  mouth,  and  his  abomina-  our  God,  and  he  shall  be  a  governor  in 
tions  from  between  his  teeth  ;  but  he      Judah,  and  Ekron  as  a  Jebusite. 

government  and  her  subjugation  ;  the  dwelling  of  an 
alien  in  Ashdod,  is  the  banishment  of  the  native  popula- 
tion ;  and  the  destruction  of  the  pride  of  the  Philistines, 
is  the  overthrow  of  those  external  means  of  attack  and 
defence  in  which  they  placed  their  pride.  History  re- 
cords the  complete  fulfilment  of  these  prophecies.  Of 
Gaza  it  is  recorded  that  after  a  siege  of  two  months  it 
was  taken,  and  the  governor,  or  king  Betis,  dragged 
round  the  city ;  a  fact  that  may  be,  in  part,  referred  to 
in  the  prediction,  "  a  king  shall  perish  from  Gaza."  In 
rendering  ^I^??  "  a  bastard,"  our  version  has  followed 
the  Septuagint  version  of  the  word  in  Deut.  23  :  2,  the 
only  other  text  where  it  occurs.  But  the  great  majority 
of  interpreters  give  it  the  meaning  of  alien,  a  foreigner. 

V.  1.  "And  I  will  remove  his  blood  from  his  mouth,  and  his 
abominations  from  between  his  teeth,  and  he  that  remains,  even  he, 
shall  be  for  our  God,  and  he  shall  be  as  a  prince  in  Judah,  and 
Ekron  as  the  Jebusite." 

The  removal  of  his  blood  from  his  mouth,  would  seem, 
by  the  parallel  phrase,  to  refer  to  the  overthrow  of 
idolatrous  practices,  one  of  which  was  the  drinking  of 
sacrificial  blood. 

In  the  clause,  "and  he  that  remains,  even  he,  shall 
be  for  our  God,"  it  is  intimated  that  this  ruin  shall  not 
be  total,  but  that  some  would  remain,  who  should  after- 
wards be  converted  to  God.  This  conversion  is  illus- 
trated by  comparing  those  aUuded  to  among  the  Philis- 


224  ZECHARIAH. — CHAPTER     IX. 

8  And   I  will  encamp  about  mine  j^ressor  shall  pass  through  them  any 

house  because  of  the  army,  because  more  :  for  now  have  I  seen  with  mine 

of  him  that  paf^seth  by,  and  because  eyes, 
of  him  that  returneth  :    and  no  op- 

tines  to  the  Jebusites,  who  were  incorporated  into  the 
Theocracy,  after  their  subjugation  by  David.  "Ekron 
as  the  Jebusite"  is  there  explanatory  of  the  same  con- 
version that  is  expressed  in  the  parallel  clause,  "he 
shall  be  a  prince  in  Judah."  This  prediction  received 
its  fulfilment  in  the  time  of  Christ,  when  a  great  multi- 
tude from  Tyre  and  Sidon  came  to  him,  (Luke  6  :  17,) 
and  when  churches  were  planted  along  these  coasts  that 
Paul  visited,  and  from  which  in  the  Dioclesian  persecu- 
tion there  went  up  a  great  cloud  of  witnesses. 

V.  8.  "  And  I  will  encamp  around  my  house  because  of  the  army, 
because  of  the  passer  by,  and  because  of  the  returner,  and  the 
exactor  shall  no  more  pass  through  them,  for  now  I  see  with  mine 
eyes." 

The  question  would  naturally  arise  here  to  the 
Jew,  will  not  this  temple  which  we  have  built  be  in 
danger  when  such  a  conqueror  is  ravaging  Palestine  ? 
Is  he  not  likely  to  attack  Jerusalem,  and  undo  all  this 
work  of  our  hands?  The  prophet  assures  them  that 
the  temple  is  safe,  because  God  will  encamp  around  it, 
because  of  this  invading  army.  And  it  is  a  remarkable 
fact,  that  when  Alexander  was  advancing  upon  Jeru- 
salem with  great  fury,  he  was  arrested  by  a  dream,  and 
induced  not  only  to  spare  it,  but  also  to  confer  upon  it 
great  privileges.  Hence  in  this  narrowest  sense  the  pre- 
diction has  been  completely  verified. 


ZECHARIAII. CHAPTER     IX.  225 

But  as  the  temple  was  only  a  symbol  of  the  Church, 
the  promise  must  have  its  widest  fulfilment  only  in  the 
glorious  antitype,  that  Church  that  is  kept  as  the  apple 
of  God's  eye,  and  against  which  the  gates  of  hell  shall 
never  prevail. 

PRACTICAL    INFERENCES. 

(1.)  The  condition  of  all  men  is  laid  open  to  the  eye 
of  God,  and  he  will  appoint  judgment  or  mercy  accord- 
ing to  that  condition,  (v.  1.) 

(2.)  Worldly- wisdom  is  at  last  greatly  inferior  to 
that  wisdom,  the  beginning  of  which  is  the  fear  of  the 
Lord,  (v.  2.) 

(3.)  However  secure  nations  or  men  may  think  them- 
selves in  sin,  their  sin  will  be  sure  to  find  them  out. 
Never  has  sin  more  proudly  entrenched  herself  than  in 
godless,  but  magnificent  Tyre.  Never  has  every  ele- 
ment of  earthly  prosperity  seemed  more  completely 
under  control  than  in  her  case.  And  yet  they  were  all 
swept  like  chaff  before  the  whirlwind  of  the  wrath  of 
God,  when  the  time  for  the  fulfilment  of  his  threaten- 
ings  had  come.  Hence  though  nations  now  trample  on 
law  and  right,  and  seem  long  to  flourish  in  their  sin,  let 
not  the  child  of  God  be  impatient.  Let  him  remember 
that  two  hundred  years  passed  away  after  the  utterance 
of  these  threatenings  against  Tyre,  and  she  seemed 
stronger  than  ever,  and  yet  when  the  day  of  doom  had 
dawned,  the  galleys  that  left  her  on  their  stated  voyages 
the  peerless    queen   of  the    seas,  when  they  returned 


226  ZECHARIAH. CHAPTER     IX. 

found  her  but  a  bare  and  blackened  rock,  a  lonely 
monument  of  the  truth,  that  our  God  is  a  consuming 
fire.  If,  then,  God  thus  executes  his  threats  even  on  a 
mighty  commonwealth,  in  spite  of  his  delay,  let  not  the 
fact  that  judgment  against  an  evil  work  is  not  executed 
speedily  cause  the  hearts  of  the  sons  of  men  to  be  fully 
set  in  them  to  do  evil.  Let  men  remember  that  it  is  a 
falsehood  to  violate  a  threatening  as  much  as  to  violate 
a  promise,  and  that  God  will  not  make  himself  a  liar  to 
save  man  in  his  sins,  (v.  3 — 7.) 

(4.)  Amidst  all  the  tumults  of  nations,  the  true  people 
of  God  are  safe,  being  guarded  by  the  arm  of  Almighti- 
ness,  (v.  8.) 


II.  The  Lowly  King  Messiah, 

Chapter  9  :  9,  10. 

ANALYSIS. 

I.  A  call  to  the  Church  to  rejoice  because  of  the  coming  of  her 
King  Messiah,  (v.  9.) 

II.  The  reasons  for  this  rejoicing:   (1.)  His  personal  character 
(v.  9.)     (2.)  The  nature  and  extent  of  his  kingdom,  (v.  10.) 


That  this  passage  applies  to  Christ  is  beyond  all  ref- 
utation. It  was  exactly  fulfilled  in  his  history,  when 
he  made  his  triumphal  entry  into  Jerusalem,  and  is  re- 
ferred to  him  expressly  by  the  Evangelist.  (See  Matt. 
21 :  4,  5.)  It  contains  expressions  from  older  Messianic 
prophecies,  the  reference  of  which  is  generally  admitted : 


ZECHARIAH.  —  CHAPTER     IX.  227 

9  ^  Rejoice  grdhtlj',  O  daughter  of  thee  :  he  is  just,  and  having  salvation  ; 
Zion  ;  shout,  0  dauglitcr  of  Jcrusa-  lowly,  and  riding  upon  an  ass,  and 
lem  ;   behold,  thy  King  cometh  unto     upon  a  colt  the  foal  of  an  ass. 

it  was  always  so  understood  in  the  Jewish  Church,  until 
Christians  used  it  as  an  argument  in  favor  of  Christ :  and, 
finally,  it  can  be  consistently  applied  to  none  other. 
Hence,  we  are  justified  in  taking  it  as  a  jubilate^  ad- 
dressed to  the  Church  in  view  of  her  king,  who  is 
described  as  (1)  just,  (2)  endowed  with  salvation,  (3) 
lowly,  (4)  externally  poor,  "riding  on  an  ass;"  and 
whose  kingdom  (v.  10)  is  declared  as  to  its  character  to 
be  peaceful,  (v.  10,)  and  as  to  its  extent,  universal. 

V.  9.  "  Rejoice  greatly,  daughter  of  Zion,  shout  for  joy,  daughter 
of  Jerusalem,  behold  !  thy  King  cometh  unto  thee,  just,  and  en- 
dowed with  salvation,  is  he,  lowly  and  riding  upon  an  ass,  and 
upon  a  foal,  the  son  of  she-asses." 

The  Theocracy,  or  Church,  is  called  to  rejoice  because 
of  the  coming  of  her  king.  The  kingly  office  of  the 
Messiah,  which  was  conferred  upon  him  for  the  accom- 
plishment of  the  work  of  redemption,  is  often  alluded 
to  as  ground  for  rejoicing.  (See  Ps.  2,  &c.)  The 
ground  of  this  rejoicing  is  expressed  in  the  words  suc- 
ceeding, to  be  the  character  of  the  king,  and  the  nature 
and  extent  of  his  kingdom. 

(1.)  He  is  "just."  The  righteousness  here  referred  to 
is  not  his  priestly,  but  his  kingly  righteousness,  that 
rigorous  justice  of  his  reign  in  virtue  of  which  no  good 
should  be  unrewarded  and  no  evil  unpunished.  In  the 
unequal  allotments  of  the  present,  when  the  good  so 
often  suffer  and  the  bad  so  often  escape,  it  is  surely 


ly 


^ 


228  ZECHARIAH. CHAPTER     IX. 

ground  for  rejoicing  that  the  king,  under  whose  rule 
this  dispensation  is  placed,  is  just,  and  will  render  to 
every  man  according  to  his  work.  This  attribute  is  as- 
signed to  the  Messiah  also  in  Isa.  45  :  23  ;  53  :  11;  Jer. 
23  :  5  ;  33  :  15,  &c. 

(2.)  He  is  "  endowed  with  salvation."  The  word  sia'ia 
is  a  difficult  one  here,  and  has  received  a  great  deal  of 
attention  from  interpreters.  Being  in  the  niphal  or  pas- 
sive conjugation,  it  would  literally  be  "saved,"  "pro- 
tected," or  "  delivered."  This  would  give  a  good  sense, 
but  rather  a  tame  one,  compared  with  the  other  charac- 
teristics named  in  the  prophecy.  Hence  it  is  usually 
taken  in  a  secondary  sense,  as  expressing  not  simply 
the  reception  of  a  salvation,  but  its  possession  as  a  gift 
that  was  capable  of  being  bestowed  upon  others.  The 
same  word  occurs  in  this  sense  elsewhere,  as  Deut.  33  : 
19  ;  Ps.  33  :  16,  &c.  The  meaning  then  would  be  that 
God  was  with  him,  in  spite  of  all  his  lowliness,  sustain- 
ing him  in  the  mighty  work  he  had  undertaken,  and 
that  this  protection  was  bestowed  upon  him  not  as  an 
individual  but  as  a  king,  a  representative  of  his  people, 
so  that  he  would  not  only  enjoy  it  himself,  but  possess 
the  power  of  bestowing  it  upon  others.  Hence,  while 
his  inflexible  justice  might  make  us  tremble  in  our  sin, 
the  fact  that  he  was  also  endowed  with  a  free  salvation, 
and  a  salvation  which  he  could  bestow  as  a  kingly  right, 
would  remove  these  fears  and  enable  us  to  rejoice  in 
this  coming  king.  This  is  the  interpretation  of  this 
word  by  the  LXX.,  the  Tar  gum,  the  Syriac,  and  Yulgate 


ZECHARIAH. CHAPTER     IX.  229 

versions,  Bochart,  G-rotius,  Marckius,  Dathius,  New- 
come,  Henderson,  and  Hengstenberg,  with  some  slight 
differences  of  opinion  on  a  minor  question  of  grammar. 
(3.)  He  was  to  be  "lowly."  This  word  ^3^  is  some- 
times rendered  meek,  because  of  the  Greek  word  used 
in  the  quotation  of  this  passage  in  Matt.  21  :  5,  which 
has  this  meaning.  But  as  the  word  ^'^^  always  refers 
to  lowliness  of  outward  circumstances,  and  "i^?  to  lowli- 
ness of  disposition,  Hengstenberg  and  others  allege 
that  the  Evangelist  did  not  mean  to  endorse  the  abso- 
lute accuracy  of  the  Septuagint  translation  of  the  word, 
but  simply  to  quote  it  as  a  well-known  version.  If  the 
usual  sense  of  the  word  be  given,  the  Church  would  be 
summoned  to  rejoice  because  of  the  humiliation  of  her 
king.  And  however  incongruous  such  a  ground  of  re- 
joicing may  seem  to  be  to  men  generally,  the  heart 
that  is  crushed  with  penitence  or  grief  will  comprehend 
the  reason  of  this  summons.  Had  this  august  king 
been  as  sorrowless  as  he  was  sinless,  had  he  been  a 
robed  seraph  or  a  crowned  monarch,  the  poor  and  suf- 
fering could  never  have  approached  him  with  confi- 
dence, for  he  could  not  have  sympathized  with  them  in 
their  sorrows.  But  when  he  comes  to  us  as  one  who 
can  be  touched  with  a  feeling  of  our  infirmities,  we 
welcome  him  with  joy,  and  understand  why  we  are 
called  to  rejoice,  because  he  comes  to  us  as  the  lowly 
king.  It  is  marvellous  that  expositors  should  have 
found  so  much  difficulty  here,  when  the  reason  of  this 
call  to  rejoice  might  have  been  found  in  the  yearnings 


230  ZECHARIAH. CHAPTER    IX. 

10  And  I  will  cut  off  the  chariot     rusalem,  and  the  battle  bow  shall  be 
from  Ephraim,  and  the  horse  from  Je-     cut  off :  and  he  shall  speak  peace  unto 

of  their  own  hearts  for  the  sympathy  of  one  who  has 
himself  tasted  sorrow.  Surely  a  suffering  child  of  God 
can  understand  how  blessed  a  thing  it  is  to  have  a  Sav- 
iour king  who  has  known  himself  what  it  is  to  suffer. 

(4.)  He  was  to  be  externally  in  poverty,  "riding 
upon  an  ass,  and  upon  a  foal,  the  son  of  she-asses." 
This  is  a  prediction  of  poverty,  for  although  in  earlier 
times  kings  rode  on  asses,  after  the  time  of  Solomon 
they  were  never  so  used,  horses  having  taken  their 
place.  The  employment  of  the  horse  in  war  also  made 
the  use  of  the  ass  an  indication  of  peace  as  well  as  of 
poverty.  The  two  members  of  the  sentence  are  in  the 
form  of  a  climax,  the  use  of  an  untrained  colt  being  less 
honorable  than  that  of  a  full-grown  animal.  The  f)lural 
''  she-asses,"  is  merely  the  indefinite  plural,  as  in  Gen. 
21  :  7,  where  "sons"  is  evidently  used  for  the  indefinite 
"son,"  since  Sarah  had  but  a  single  son.  The  exact  fulfil- 
ment of  this  prophecy  in  the  entrance  of  Christ  into 
Jerusalem  was  merely  a  specific  illustration  of  the  gen- 
eral prediction,  not  the  entire  object  of  the  prediction 
itself  Its  range  was  much  broader  than  this  single 
event,  and  indeed  would  have  been  substantially  fulfill- 
ed had  this  event  never  occurred.  The  specific  fulfil- 
ment however  rivets  the  prophecy  more  absolutely  to 
Christ. 

V.  10.  "  And  I  will  cut  off  the  chariot  from  Ephraim,  and  the 
horse  from  Jerusalem,  and  the  bow  of  war  shall  be  cut  off,  and  he 


ZECHARIAH. CHAPTER     IX.  231 

the  heathen  ;  and  his  dominion  shall     river  even  to  the  ends  of  the  earth. 
be  from  sea  even  to  sea,  and  from  the 

shall  speak  peace  to  the  nations,  and  his  dominion  (be)  from  sea 
to  sea,  and  from  the  river  to  the  ends  of  the  earth." 

V.  10  describes  tlie  peaceful  character  of  the  Mes- 
siah's kingdom  in  metaphorical  terms,  such  as  are  used 
elsewhere  for  the  same  purpose.  The  chariot  and  horse 
are  of  course  those  used  in  war,  and  their  removal  is 
equivalent  to  the  cessation  of  warfare.  The  word 
Ephraim  here  does  not  prove  that  this  prophecy  was 
written  before  the  exile,  but  only  that  the  prophet  was 
familiar  with  the  prophets  of  that  period,  and  used 
their  language  when  he  would  describe  the  whole  land 
of  Palestine. 

The  extent  of  this  kingdom  is  indicated  first  by  the 
fact  that  he  would  "  speak  peace  to  the  nations,"  {Gen- 
tiles,) and  hence  would  rule  beyond  the  limits  of  Israel ; 
and  secondly,  by  the  phrase  from  "  sea  to  sea,"  &c., 
which,  by  comparison  with  Ps.  72,  and  other  passages, 
will  be  found  to  express  absolute  universality,  being 
equivalent  to  the  known  world.  The  Euphrates  and 
the  Mediterranean  were  the  geographical  limits  of  the 
earth  as  known  to  the  Hebrews,  and  by  introducing  one 
into  the  first  member  of  the  parallelism,  and  the  other 
into  the  second,  the  universality  of  the  Messiah's  king- 
dom was  emphatically  declared. 

That  the  tendencies  of  Christ's  kingdom  are  to  uni- 
versal peace  and  universal  piety,  we  need  not  pause  to 
argue,  and  that  these  tendencies  shall  yet  be  fully  em- 


232  ZECHARIAH. CHAPTER     IX. 

bodied,  we  believe  as  well  from  the  voice  of  history  as 
from  the  word  of  prophecy.  We  have  only  to  patiently- 
labor,  and  patiently  wait,  and  the  white  banner  of  the 
lowly  king  shall  in  due  time  be  unfurled  from  every 
mountain-top,  and  over  every  valley,  and  men  be 
brother-murderers  and  brother-haters  no  more. 

This  beautiful  prediction  of  the  Messiah  is  a  sort  of 
episode,  where  the  longings  of  prophecy  for  this  mighty 
future  seemed  to  burst  forth,  as  if  irrepressible.  These 
involuntary  gushings  up  of  the  prophetic  hopes  are 
exceedingly  touching  and  beautiful.  The  prophet  then 
returns  to  a  nearer  future  in  the  succeeding  verses. 


PRACTICAL    INFERENCES. 

(1.)  Christians  should  be  happy.  No  people  have  a 
better  right  or  better  reason  to  rejoice,  (v.  9.) 

(2.)  The  righteousness  wrought  out  by  Christ  is  the 
great  ground  of  his  Kingly  authority,  (see  Phil.  2  :  6 — 
10,)  and  also  of  the  joy  of  his  people,  (v.  9.) 

(3.)  A  suffering  people  can  find  great  comfort  in  the 
fact  that  they  have  a  suffering  Saviour  ;  see  Heb.  4  : 
15,  (v.  9.) 

(4.)  Christians  need  never  repine  at  earthly  poverty 
when  their  King  had  not  where  to  lay  his  head,  (v.  9.) 

(5.)  War  will  cease  on  earth  only  when  wickedness 
ceases,  and  wickedness  will  cease  only  when  Christ's 
universal  empire  begins,  (v.  10.) 


ZECHARIAH. CHAPTER     IX.  233 

11  As  for  thee  also,  by  the  blood  of     prisoners  out  of  the  pit  wherein  it  no 
thy   covenant  I  have  sent  forth  thy     water. 


III.  The  Maccabean  Deliverance. 

Chapter  9  :  11 — 11. 

ANALYSIS. 

I.  The  distress  that  would  foHow  the   Grecian  conquests  of 
Alexander  and  his  successors,  (v.  11,  12.) 

II.  The  wars  occasioned  by  the  revolt  of  the  Jews  under  the 
Maccabees,  (v.  13 — 15.) 

III.  The  Maccabean  victories  and  their  results,  (v.  16,  11.) 


The  key  to  this  passage  lies  in  v.  13,  where  a  revolt 
of  the  chosen  people  against  the  sons  of  Javan  (Ionia  or 
Greece),  is  predicted.  There  was  no  such  collision  be- 
tween the  Jews  and  the  Greeks,  except  under  the  suc- 
cessors of  Alexander.  Hence  the  prophecy  must  refer 
to  the  times  of  the  Maccabees.  It  was  natural  that, 
after  predicting  the  conquests  of  Alexander,  some  allu- 
sion should  be  made  to  the  important  events  succeeding. 

V.  11.  "Also  thou — in  the  blood  of  thy  covenant  I  have  sent 
forth  thy  prisoners,  from  the  pit,  and  there  is  no  water  in  it." 

"Also  thou" —  The  prophet  here  turns  to  the 
Theocracy  to  assure  her  that,  in  view  of  her  covenant 
relation,  she  should  be  delivered  during  the  troublous 
times  that  must  precede  the  coming  of  the  lowly  king. 
"In  the  blood  of  thy  covenant,"  means  on  account  of 
the  covenant  sealed  with  blood,  referring  to  the  Sinaitic 
covenant,  which  guaranteed  protection  to  the  chosen 
15 


234  ZECHARIAH. CHAPTER     IX. 

12  ^  Turn  you  to  the  strong  hold,     I  declare  that  I  will  render  double  unto 
ye  prisoners  of  hope  :  even  to  day  do     thee  ; 

people  while  in  the  path  of  duty.  The  imprisonment  in 
a  pit  where  there  was  no  water,  is  a  metaphor  drawn 
from  the  deep  wells  often  found  in  dungeons,  into 
which  they  lowered  prisoners  in  special  cases,  and  is  a 
figurative  representation  of  the  distress  that  would  be 
occasioned  by  the  successors  of  Alexander.  How  great 
this  distress  was  may  be  learned  from  history.  Pales- 
tine was  the  battle-ground  of  contending  rivals  for 
empire,  and  suffered  the  usual  calamities  of  such  a  posi- 
tion. But  these  sufferings  reached  their  height  under 
the  ravages  of  the  cruel  Antiochus,  who  rifled  and  pol- 
luted the  temple,  murdered  and  enslaved  thousands  of 
the  people,  and  attempted  to  overturn  the  religion  of 
Jehovah,  and  establish  the  worship  of  Jupiter.  His 
enormities  were  so  great  that  the  image  of  the  prophet 
was  by  no  means  exaggerated.  But  these  very  severi- 
ties were  doubtless  ihQ  means  of  preventing  a  national 
apostasy.  The  mild  rule  of  the  Ptolemies  might  soon 
have  seduced  the  Jews  from  their  allegiance,  but  the 
terrible  persecutions  of  Antiochus  only  made  them  cling 
more  obstinately  to  the  faith  of  their  fathers. 

V.  12.  "  Return  to  the  strong  hold,  0  prisoners  of  hope!  Even 
to-day  {am  I)  declaring,  I  will  render  double  to  you." 

V.  12.  The  image  of  the  dungeon  in  v.  11,  suggests 
that  of  the  strong  hold,  which  is  simply  a  metaphor  for 
divine  deliverance.  God  calls  the  people  to  return  to 
him,  and  he  will  protect  them.     The  phrase  "  prisoners 


ZECHARIAH. CHAPTER     IX.  235 

13  When  I  have  bent  Jiulah  for  me,  14  And  the  Lord  shall  be  seen  over 

filled    the    bow   with    Ephraim,    and  them,  and  his  arrow  shall  go  forth  as 

raised  up  thy  sons,  0  Zion,  against  thy  the  lightning  :  and  the  Lord  God  shall 

sons,  0  Greece,  and  made  thee  as  the  blow  the  trumpet,  and  shall  go  with 

sword  of  a  mighty  man.  whirlwinds  of  the  south. 

of  hope,"  means  prisoners  who  have  hope — a  hope 
resting  on  the  covenant.  He  then  assures  them  that 
great  as  was  their  affliction,  their  prosperity  should  be 
doubly  greater. 

The  next  two  verses  are  addressed  to  the  Greeks, 
and  declare,  by  two  images,  the  deliverance  that  God 
would  work.  When  it  is  remembered  that  at  this  time 
the  Greeks  were  an  obscure  people,  scarcely  known 
beyond  their  own  borders,  this  prophecy  becomes  one 
of  the  most  remarkable  in  the  Scriptures. 

V.  13.  "  For  I  have  bent  to  me  Judah,  the  bow  have  I  filled  with 
Ephraim,  and  I  have  raised  up  thy  sons,  0  Zion  !  against  thy 
sons,  0  Javan  !  and  have  made  thee  as  the  sword  of  a  mighty 
man." 

V.  13.  God  appears  here  as  a  warrior,  taking  Judah 
for  his  bow,  and  Ephraim  for  his  arrow,  and  bending 
the  weapon  against  the  enemies  of  Zion. 

Then  addressing  Zion  and  Javan  alternately,  he 
declares  that  he  will  make  Zion  like  the  sword  of  a 
mighty  man,  i.  e.  irresistible  and  invincible. 

V.  14.  "And  over  them  Jehovah  will  appear,  and  his  arrow  goes 
forth  like  lightning,  and  the  Lord  Jehovah  shall  blow  the  trumpet, 
and  he  goes  forth  in  the  storms  of  the  south." 

Y.  14  changes  the  image  to  that  of  a  tempest,  the 
arrowy  flashes  of  whose  lightning  and  the  trumpet-peals 
of  whose  thunder,  make  it  an  army  of  resistless  power. 


i^ 


236  ZECHARIAH. CHAPTER     IX. 

15  The  Lord  of  hosts  shall  defend  16  And  the  Lord  their  God  shall 
them  ;  and  they  shall  devour,  and  sub-  save  them  in  that  day  as  the  flock  of 
due  with  sling  stones  ;  and  they  shall  his  people  :  for  they  shall  be  as  the 
drink,  and  make  a  noise  as  through  stones  of  a  crown,  lifted  up  as  an  en- 
wine  ;  and  they  shall  be  filled  like  sign  upon  his  land, 
bowls,  and  as  the  corners  of  the  altar. 

Storms  of  the  south  are  violent  storms,  because   such 
was  their  usual  character,  (see  Isa.  21  :  1.) 

V.  15.  "  Jeliovah  of  Hosts  will  protect  them,  and  they  eat  and 
they  trample  under  foot  the  sling-stones,  and  they  drink,  and  make 
a  noise  as  from  wine,  and  they  are  full  as  the  altar-bowls,  and  as 
the  corners  of  the  altar." 

V.  15  turns  again  to  the  covenant  people,  and 
describes  them  under  the  image  of  a  lion,  who  devours 
his  enemy  and  then  treads  him  under  foot.  These  ene- 
mies are  represented  under  the  image  of  sling-stones,  to 
show  their  feebleness  ;  for  only  small  stones  were  suita- 
ble for  a  sling  ;  stones  which,  when  on  the  ground, 
were  perfectly  harmless.  This  lion  was  intoxicated  with 
blood  as  with  wine,  filled  with  it  like  the  bowls  of  the 
altar,  and  sprinkled  with  it,  hke  the  corners  of  the 
altar.  These  images  of  sanguinary  conquest  are  very 
powerful. 

V.  16.  "  And  Jehovah  their  God  will  save  them  in  that  day,  as 
a  flock  (will  he  save)  his  people,  for  as  gems  of  a  diadem  are  they 
lifted  up  in  his  land." 

V.  16  contains  yet  other  images  of  prosperity.  God 
would  not  only  give  victory  but  afterwards  peace,  and 
hence  the  warrior  and  the  lion  are  now  exchanged  for 
the  shepherd  and  the  flock,  and  the  spent  and  worthless 
stones  of  the  sling  scornfully  trampled  under  the  feet, 


ZECHARIAH. CHAPTER     IX.  237 

17  For  how  great  is  his  goodness,  shall  make  the  j'oung  men  cheerful, 
and   how  great  is  his  beauty  !    corn     and  new  wine  the  maids. 

are  contrasted  with  the  briUiant  and  costly  gems  of  the 
diadem  that  are  honorably  placed  upon  the  head. 

V.  17.  '•  For  how  great  is  his  goodness  1  and  how  groat  his 
beauty  !  Corn  makes  the  young  men  to  grow,  and  new  wine  the 
maidens." 

V.  17  is  an  exulting  exclamation  in  view  of  the  good- 
ness and  loveliness  of  God's  character,  and  the  blessings 
he  would  then  grant  to  the  Theocracy.  Corn  and  wine 
indicated  peace  and  prosperity  that  permitted  the  per- 
formance of  agricultural  labor,  whilst  the  increase  of 
young  men  and  maidens  indicated  the  peaceful  increase 
of  population,  and  showed  that  children  were  not  cut 
off,  as  they  commonly  are,  in  a  state  of  war  or  trouble. 

These  images  of  prosperity  predict  the  deliverance 
that  should  take  place  under  the  Maccabees,  which  we 
know  to  have  been  one  of  the  most  wonderful  in  history. 
The  tyranny  of'  Antiochus  aroused  this  brave  family, 
whose  victories  over  the  repeated  armies  sent  to  subdue 
them,  have  no  parallel  but  in  the  rapid  conquests  of 
Alexander  or  Napoleon.  Having  retaken  Jerusalem, 
the  temple  was  restored  and  the  feast  of  the  Purification 
instituted,  which  connects  itself  with  the  history  of  our 
Lord.  The  Maccabean  rule  was  one  of  such  prosperity 
as  to  fulfil  the  terms  of  this  prophecy,  and  designate  its 
era  as  one  of  the  bright  pages  in  the  Hebrew  annals. 

The  spiritual  interpretations  that  are  often  given  of 
this  passage,    are   not  wholly   accommodations   of  its 


238  ZECHARIAH. CHAPTER     IX. 

terms.  All  the  facts  of  the  Jewish  history  are  looked 
at  in  their  relation  to  the  Messianic  blessings,  and  have 
their  value  mainly  in  this  connection,  and  hence  as 
objects  seen  in  the  same  plane  and  parallel,  their  out- 
lines and  lights  are  often  blended.  We,  too,  are  often 
in  a  horrible  pit  and  miry  clay.  We,  too,  are  prisoners 
of  hope,  who  are  to  go  forth  by  the  blood  of  the  ever- 
lasting covenant  ;  and  we,  too,  have  an  enemy  more 
terrible  by  far  than  the  gigantic  Epiphanes,  and  are 
menaced  with  a  storm  of  ruin  more  fearful  than  that 
which  swept  over  widowed  Judea.  Hence  the  call  to 
turn  and  flee  to  the  strong  hold,  is  one  that  may  still  be 
sounded  to  man,  and  the  promised  blessings  of  this 
passage  shall  but  prefigure  those  greater  blessings  that 
shall  be  bestowed  upon  those  who  are  the  flock  of  the 
good  shepherd,  and  who  are  among  the  jewels  that 
glitter  in  his  diadem  of  many  crowns. 

PRACTICAL    INFERENCES. 

(1.)  The  covenant  love  of  God,  and  his  faithful  prom- 
ises that  are  sealed  with  blood,  are  the  hope  of  the 
Church  in  a  time  of  trouble,  (v.  11.) 

(2.)  Let  sinners,  who  are  also  prisoners  of  hope,  turn 
to  the  strong  hold  Christ,  ere  it  be  forever  too  late,  and 
God  will  give  them  a  double  blessing,  (v.  12.) 

(3.)  Men  are  only  the  instruments  in  God's  hand  for 
accomplishing  his  purposes,  (v.  13.) 

(4.)  However  terrific  the  tumult  of  wars  and  revolu- 
tions, the  people  of  God  are  safe,  (v.  14,  16.) 


ZECHARIAH. CHAPTER     X.  239 

1  Ask  ye  of  the  Lord  rain   in  the     them  showers  of  rain,  to  every  one 
time  of  the  latter  rain  ;  so  the  Loed     grass  in  the  field. 
shall  make   hright  clouds,   and  give 

(5.)  After  the  storm  comes  the  rainbow.  After  the 
tears  of  suffering  faith,  comes  the  radiance  of  joyful 
hope,  (v.  17.) 


IV.  Prayer  and  Promise. 

Chapter   10  :  1 — 5. 

ANALYSIS. 

I.  The  call  to  prayer,  because  (1)  thus  God  would  bestow  bless- 
ing, (v.  1);  (2)  their  former  objects  of  worship  were  false,  (v.  2); 
(3)  their  former  rulers  were  wicked,  (v.  3.) 

II.  Promise  of  blessings  in  answer  to  prayer  ;  (1)  rulers  from 
themselves  (v.  4);  (2)  conquest  of  their  enemies,  (v.  5.) 


V.  1.  "  Ask  of  Jehovah  rain,  in  the  time  of  tlic  latter  rain  ;  Je- 
hovah shall  (then)  cause  lightnings,  and  shall  give  abundant  rain, 
to  every  man  grass  in  his  field." 

We  have  here  expressed  the  connection  between 
prayer  and  promise  on  the  one  hand,  and  prayer  and 
the  processes  of  nature  on  the  other.  The  blessing  of 
rain,  which  to  an  agricultural  people,  was  inclusive  of 
all  other  temporal  blessings,  and  symbolical  of  all  spirit- 
ual ones,  was  promised  ;  but  this  promise  was  depend- 
ent on  its  supplication  in  prayer.  Just  as  in  the  great 
blessing  of  the  descent  of  the  spirit  on  an  individual  or 
a  Church,  though  a  free  gift,  it  must  be  obtained  by 
prayer.     It  is  this  fact  that  makes  the  spirit  of  prayer 


240  ZECIIARIAH. CHAPTER     X. 

2  For  the  idols  have  spoken  vanity,  in  vain  :  therefore  they  went  their 
and  tlie  diviners  have  seen  a  lie,  and  way  as  a  flock,  they  were  troubled,  be- 
have told  false  dreams  ;  they  comfort     cause  there  was  no  shepherd. 

in  the  Church  an  index  at  once  of  her  piety,  and  of  the 
spiritual  blessings  she  may  expe^ct  from  God.  When  the 
Church  pours  out  a  fulness  of  prayer,  God  will  pour  out 
a  fulness  of  his  spirit.  The  inspired  writers  see  no  dif- 
ficulty in  the  connection  between  prayer  and  the  pro- 
cesses of  nature,  such  as  the  mole-eyed  philosophy  of 
modern  times  discovers.  They  think  that  the  God  who 
has  created  the  elements,  may  direct  them  according  to 
his  will.  "The  latter  rain"  was  that  which  fell  in 
March,  to  ripen  the  harvest,  whose  seed  had  been 
watered  by  the  former  rain  in  October.  We  must  not 
suppose  that  because  God  has  begun  to  bless  us,  we 
may  relax  our  prayers  and  efforts.  The  former  rain 
may  be  given,  but  we  must  also  ask  for  the  latter  rain. 
We  may  have  the  former  rain  of  conversion,  but  if  we 
would  have  the  latter  rain  of  ri|)ened  sanctification  of 
nature,  we  must  continue  to  ask  of  God.  So,  also,  in 
the  revival  of  religion.  The  former  rain  may  occur,  and 
souls  be  converted,  but  if  we  would  have  the  ripening 
of  the  seed  in  active  Christians,  we  must  ask  of  God, 
and  he  will  give  growth,  greenness  and  maturity. 

V.  2.  "  For  the  teraphim  speak  nothingness  ;  and  the  soothsay- 
ers see  falsehood  ;  and  the  dreams  speak  vanity  ;  they  comfort 
falsely  ;  wherefore  they  wander  as  a  flock,  they  are  troubled  be- 
cause there  is  no  shepherd." 

V.  2  gives  the  reason  for  that  suffering  of  the  Jews 
that   made  God's  interposition  necessary.     They  had 


ZECIIARIAII.^ CHAPTER     X.  241 

3  j\Iine  anger  was  kindled  against  hath  made  them  as  his  goodly  horse  in 

the    shepherds,    and   I    punished   the  thehattle. 

goats  ;  for  the  Lord  of  hosts  hath  vis-         4  Out  of  him  came  forth  the  corner, 

ited  his  flock  the  house  of  Judah,  and  out  of  him  the  nail,  out  of  him  the 

forsaken  God  for  other  sources  of  light,  and  hence  soon 
found  themselves  in  darkness  and  emptiness.  It  is  a 
mournful  proof  of  man's  depravity  that  he  will  believe 
any  one  sooner  than  God,  and  seek  comfort  anywhere 
rather  than  from  heaven.  But  when  men  resort  to 
their  earthly  teraphim,  they  fnid  at  last  that  they  have 
been  deceived,  and  are  left  in  loneliness  and  sorrow. 
So  it  was  with  the  Jews.  They  wandered  like  silly 
sheep,  and  soon  found  themselves  among  the  wild 
mountains  and  the  howling  beasts  of  prey.  The  tera- 
phim were  the  household  gods  of  the  heathen,  some 
sort  of  images,  the  form  and  character  of  which  we  do 
not  know.     The  etymology  of  the  word  is  uncertain. 

V.  3.  "  Against  the  shepherds  my  anger  is  kindled,  and  the  he- 
goats  will  I  punish,  for  Jehovah  of  Hosts  visits  his  flock,  the 
house  of  Judah,  and  makes  them  like  a  caparisoned  horse  in  war." 

The  people  had  shepherds,  but  they  were  false  ones, 

and  they  are  here  threatened.     "  The  he-goats  "  are  the 

leaders  of  the  people,  an  image  taken  from  the  flock 

which  the  he-goats  usually  head,  as  they  move  from 

place  to  place.     They  who  are  first  in  crime,  will  be 

first  in  punishment.     But  God  will  visit  his  flock  in 

mercy,  and  make  each  one,  instead  of  a  timid  sheep,  to 

be  a  war-horse,  decked  for  the  battle. 

V.  4.  "  From  him  (is)  the  corner-stone,  and  from  him  the  pin, 
from  him  the  bow  of  battle,  from  him  comes  forth  every  ruler  to- 
gether." 


242  ZECHARIAH. CHAPTER     X. 

battle  bow,  out  of  bim  every  oppressor  the  mire  of  the  streets  in  the  battle  : 

together.  and  they  shall  fight,  because  the  Lord 

5  ^  And  they  shall   be  as  mighty  is  with  them,  and  the  riders  on  horses 

men,  which  tread  down  (heir  enemies  in  shall  be  confounded. 

V.  4  predicts  that  the  rulers  of  the  country  shall  then 
come  forth  from  the  people  themselves,  and  not  from 
foreigners.  These  are  called  corner-stones  and  pins, 
which  were  used  to  suspend  things  upon,  because  such 
men  were  the  support  of  the  State,  on  which  everything 
was  sustained  or  suspended.  So,  from  themselves 
should  come  forth  military  deliverers,  symbolized  by  the 
"battle-bow."  All  this  was  literally  fulfilled  in  the 
times  of  the  Maccabees,  but  receives  its  highest  fulfil- 
ment in  the  self-sustaining  energy  and  resources  of  the 
kingdom  of  Messiah. 

V.  5.  "And  they  shall  be  as  heroes,  trampling  on  the  mire  of 
the  streets  in  war,  and  they  fight,  for  Jehovah  is  with  them,  and 
the  riders  on  horses  are  put  to  shame." 

V.  5  predicts  the  conquests  of  the  chosen  people, 
that  they  will  trample  down  their  enemies  as  mire  in 
the  streets,  and  overcome  cavalry,  so  formidable  usually 
to  the  infantry  of  the  Jews.  The  cavalry  of  Antiochus 
was  thus  trampled  down  by  the  resistless  ranks  of  the 
the  Maccabean  armies.  But,  as  in  previous  cases,  for 
reasons  already  given,  these  temporal  blessings  of  the 
Theocracy  but  symbolize  the  higher  blessings  of  the 
Church,  whose  triumphs  are  bloodless  and  tearless,  and 
whose  strength  is  that  of  the  spirit,  mighty  to  the  pull- 
ing down  of  strong  holds,  and  the  subduing  of  princi- 
palities and  powers. 


ZECHARIAH. CHAPTER     X.  243 

PRACTICAL    INFERENCES. 

(1.)  Prayer  and  promise  are  the  two  wires  of  the 
telegraph  between  earth  and  heaven,  the  one  coming 
forth  from  the  Hps  of  man,  the  other  from  the  Hps  of 
God,  (v.  1.) 

(2.)  Prayer  for  promised  blessings  is  as  needful  as 
the  promise  itself,  for  it  is  the  condition  of  its  perform- 
ance ;  the  time  of  the  latter  rain  may  have  come,  and 
yet  we  must  ask  for  it,  (v.  1.) 

(3.)  All  the  laws  of  nature  are  as  completely  under 
the  control  of  God  now  as  when  they  were  originally 
impressed,  and  can  be  turned  to  the  answer  of  prayer 
as  readily  as  to  the  reward  of  right  doing  in  any  other 
form,  (v.  1.) 

(4.)  All  comfort  in  religion  is  not  true  comfort,  for  it 
may  rest  on  an  error  or  a  heresy,  that  shall  be  proved 
false  at  last,  (v.  2.) 

(5.)  Rulers  who  are  first  in  doing,  will  also  be  first 
in  suffering,  if  this  doing  is  wrong-doing,  (v.  3.) 

(6.)  God  is  in  human  history,  (v.  4,  5.) 


V.  The  Restoration  of  the  Jews. 

Chapter  10  :  6 — 12. 

ANALYSIS. 

I.  The  permanent  establishment  of  the  two  great  divisions  of 
the  chosen  people  in  their  own  land,  (v.  6,  1.) 

II.  The  causes  of  this  restoration,  (1)  God's  redeeming  work 
(v.  8;)  (2)  their  penitence,  (v.  9.) 


244  ZECHARIAH. CHAPTER     X. 

III.  The  extent  of   this  restoration  reaching  to   all  possible 
places  of  dispersion,  (v.  10,  11.) 

IV.  The  conversion  of  the  Jews,  (v.  12.) 


The  proiDliets  do  not  observe  an  exact  chronological 
order  in  their  prophecies,  but  often  group  together  the 
nearer  and  more  remote.  Like  a  painter  who  in  de- 
picting a  landscape  will  put  on  the  same  canvas  the 
hillock  at  his  feet  and  the  mountain  that  lies  leagues 
away,  so  they  often  place  the  remotest  objects  in  im- 
mediate proximity  to  the  nearest  in  sketching  their 
wondrous  pictures.  This  arises  partly,  from  the  nature 
of  the  prophetic  vision  that  saw  future  events  as  it  were 
in  the  same  plane  ;  partly,  from  the  fact  that  the  greater 
future  was  connected  with  the  lesser  present  by  some 
bond  of  relation,  causal  or  otherwise,  and  hence  ought 
to  be  considered  in  connection  with  it ;  and  partly,  from 
the  fact  that  we  naturally  rise  to  the  great  future,  even 
though  but  imperfectly  connected  with  the  present, 
when  we  would  draw  encouragement  to  bear  existing 
toils  and  trials.  Thus  it  is  with  the  minister  of  the 
gospel  now,  who  continually  breaks  away  from  the 
narrow  present  to  the  more  glorious  future,  either  on 
earth  or  in  heaven,  and  thus  naturally  would  it  be  with 
the  prophets  of  the  Old  Testament.  Hence  we  need 
not  be  surprised  to  find  a  mingling  of  events  in  the 
same  prophecy  that  are  very  remote  in  their  chrono- 
logical relations.  Such  is  the  case  in  the  present 
instance,  where  the  restoration  of  the  Jews,  an  event 


ZECHARIAH. CHAPTER     X.  245 

6  And  I  will  strengthen  the  house  7  And  they  of  Ephraim  shall  he  like 

of  Judah,  and  I  will  save  the  house  of  a  mighty  man,  and    their  heart  shall 

Joseph,  and  I  will  bring  them  again  to  rejoiee  as  through   wine :    yea,   their 

place  them  ;   for  I  have  mercy  upon  children  shall  see  it,  and  be  glad  ;  their 

them  :  and  they  shall  he  as  though  I  heart  shall  rejoice  in  the  Lord. 
had  not  cast  them  off;   for  I  am  the 
Lord  their  God,  and  will  hear  them. 

still  future,  is  connected  with  the  Maccabean  deliver- 
ance, an  event  long  since  past.  Like  the  near  planet 
and  the  remote  fixed  star,  though  widely  different  and 
widely  apart,  they  are  seen  as  if  side  by  side  in  the 
prophetic  firmament. 

Henderson  follows  Grotius  in  supposing  that  this 
restoration  took  place  before  the  coming  of  Christ,  but 
the  terms  in  which  it  is  described  can  hardly  be  re- 
stricted to  any  return  that  took  place  during  that  period. 
Calvin  refers  it  entire  to  a  sjDiritual  restoration.  But 
the  most  natural  interpretation  seems  to  be  that  which 
predicts  a  future  return  to  their  own  land,  and  a  spirit- 
ual return  to  God,  which  is  predicted  as  a  separate  and 
ultimate  result  in  v.  12. 

V.  6.  "  And  I  will  strengthen  the  house  of  Judah,  and  I  will 
save  the  house  of  Joseph,  and  I  will  again  cause  them  to  dwell, 
for  I  liavc  compassion  upon  them  ;  and  they  shall  be  as  though  I 
had  not  cast  them  out,  for  I  am  Jehovah  their  God,  and  I  will  hear 
them." 

Y.  6  declares  the  permanent  establishment  of  the  two 
tribes,  and  the  reason  of  it  found  in  their  covenant  re- 
lation to  God,  and  his  compassion  on  them. 

V.  T.  "And  Ephraim  shall  be  as  a  miglity  man,  their  heart  shall 
rejoice  as  {loith)  wine,  and  their  sons  shall  sec  and  rejoice,  their 
heart  shall  rejoice  in  Jehovah." 


246  ZECHARIAH. CHAPTER     X. 

8  I  will  hiss  for  them,  and  gather         9  And  I  will  sow  them  among  the 

them  ;    for  I   have   redeemed   them :  people  :  and  they  shall  rememher  me 

and  they  shall  increase  as  they  have  in  far  countries ;  and  they  shall  live 

increased.  with  their  children,  and  turn  again. 

Y.  7  extends  the  same  blessing  to  Ephraim,  the  niost 
prominent  of  the  ten  tribes,  most  of  whom  had  not  yet 
returned  from  captivity,  and  hence  needed  encourage- 
ment. 

V.  8.  "I  will  hiss  to  them  and  collect  them,  for  I  have  redeem- 
ed them,  and  they  shall  be  many  as  they  were  before." 

V.  8  begins  to  widen  the  view  to  include  the  great 
restoration.  "I  will  hiss  to  them,"  is  an  image  taken 
from  the  management  of  bees,  where  the  apiarist  hisses 
or  whistles  to  collect  the  swarm.  It  is  designed  to  ex- 
press the  ease  with  which  a  work,  seemingly  so  difficult, 
could  be  accomplished.  God  has  only  to  hiss  and  these 
scattered  exiles  will  be  brought  back.  The  word  "re- 
deemed" and  the  context  show  that  this  restoration  is 
connected  with  their  conversion  to  God. 

V.  9.  "  And  I  will  sow  them  among  the  peoples,  and  in  distant 
lands  they  shall  remember  me,  and  with  their  children  they  shall 
live  and  return." 

V.  9  shows  that  the  dispersion  alluded  to  was  with  a 
special  design.  They  were  "  sown,"  and  like  seed  long 
buried  in  the  dust,  they  are  awaiting  the  time  of  ger- 
mination. It  may  also  indicate  the  future  use  of  the 
Jews,  when  this  germ  of  vitality  shall  be  awakened,  in 
extending  the  knowledge  of  the  true  God  as  mission- 
aries. The  slight  hold  that  they  have  on  every  soil 
where  they  now  live,  the  commercial,  and  hence  cosmo- 


ZECHARIAII. CHAPTER     X.  247 

10  I  will  bring  them  again  also  out  sea  with  affliction,  and  sliall  smite  the 
of  the  land  of  Egypt,  and  gather  them  waves  in  the  sea,  and  all  tlie  deeps  of 
out  of  Assyria  ;  and  I  will  bring  them  the  river  shall  dry  up  ;  and  the  pride 
into  the  land  of  Gilead  and  Lebanon  ;  of  Assyria  shall  be  brought  down, 
and  pUce  shall  not  be  found  for  them,  and  the  sceptre  of  Egypt  shall  depart 

11  And  he  shall  pass  through  the  away. 

politan  character  of  their  pursuits,  making  a  change  of 
residence  so  easy  to  them,  fit  them  pecuharly  for  mis- 
sionary work.  If  converted  generally,  they  would  be  a 
seed  of  great  power  in  almost  every  nation  of  the 
world.  The  mention  of  their  children  indicates  the 
completeness  and  permanence  of  this  restoration. 

V.  10.  "  And  I  will  bring  them  back  from  the  land  of  Egypt, 
and  from  Assyria  will  I  gather  them,  and  to  the  land  of  Gilead  and 
Lebanon  will  I  bring*  them,  and  there  shall  not  be  room  to  contain 
them." 

Y.  10  proves  that  this  dispersion  alluded  to  here  is 
not  the  Babylonish  captivity,  but  a  later  and  wider  one. 
Egypt  and  Assyria  are  taken  as  types  of  all  the  lands  of 
their  dispersion,  the  one  being  the  first  great  oppressor 
of  the  chosen  people  and  the  other  among  the  last,  and 
the  one  lying  on  the  north  whilst  the  other  lay  on  the 
south.  Hence  they  are  here  taken  merely  as  types  of 
the  universal  dispersion,  just  as  Shinar  in  ch.  5:11.  So 
in  the  next  clause,  Gilead  beyond  Jordan,  and  Lebanon 
on  the  hither  side,  represent  the  entire  land  of  promise. 

V.  11.  "And  he  passes  through  the  sea,  the  af&iction,  and  he 
smites  in  the  sea  the  waves,  and  all  the  deeps  of  the  river  are  put 
to  shame,  and  the  pride  of  Assyria  is  overthrown,  and  the  rod  of 
Egypt  shall  give  way." 

V.  11,  keeping  up  the  allusions  of  v.  10,  employs  the 


248  ZECHARTAH. CHAPTER     X. 

12  And  I  will  strengthen  them  up  and  down  in  his  name,  saith  the 
in  the  Lokd  ;    and    they  shall   walk     Lord. 

passage  of  the  Red  Sea  as  an  image  of  the  future  de- 
Hverances  of  the  great  restoration.  "  He"  probably 
refers  to  God,  and  "affliction"  is  in  apposition  with 
"  sea."  showing  that  it  is  to  be  taken  metaphorically  and 
not  literally.  Smiting  the  waves  in  the  sea,  is  stilling 
them,  putting. down  all  opposition.  "The  river"  is 
either  the  Nile  or  the  Tigris  ;  if  the  latter,  its  peculiar 
importance  as  a  means  of  defence  to  Nineveh  may  be 
alluded  to.  "The  rod  of  Egypt  shall  give  way"  is  of 
course  a  metaphorical  statement  of  the  fact  that  the 
power  of  all  enemies  to  restrain  and  oppress  the  chosen 
people  would  be  forced  to  relax.  The  general  mean- 
ing of  the  verse  is  that  all  future  obstacles  would  be  as 
powerless  to  arrest  this  return  as  the  Red  Sea  and  Jor- 
dan were  to  prevent  that  of  their  fathers. 

V.  12.  "And  I  will  strengthen  them  in  Jehovali,  and  in  his 
name  shall  they  walk,  saith  Jehovah." 

V.  12  predicts  their  conversion.  Here  again  we  find 
one  Jehovah  speaking  of  another,  and  predicting  the 
fact  that  in  the  name  they  now  despise  and  hate,  they 
shall  walk,  and  shall  bear  that  name  with  joy.  They 
shall  call  themselves  Christians,  for  as  it  is  in  Christ 
that  they  are  to  be  strengthened,  he  is  this  Jehovah. 

PRACTICAL    INFERENCES. 

(1.)  Christians  should  pray  for  the  conversion  of  the 
Jews,  since  that  conversion  is  promised.    We  must  pray 


ZECHARIAH. — CHAPTER     X.  249 

for  rain  in  the  time  of  the  latter  rain.  It  was  stated  in 
1853,  that  the  latter  rain  had  appeared  in  Palestine  the 
previous  year,  for  the  first  time  since  the  downfall  of 
Jerusalem.  If  this  be  true,  it  would  indicate  a  reason 
for  prayer  that  the  latter  rain  of  the  Spirit  may  be 
poured  out,  according  to  promise,  (v.  1.) 

(2.)  The  dispersion  of  the  Jews  during  nearly  two 
thousand  years,  for  the  crime  of  rejecting  Christ,  proves 
that  this  crime  is  one  of  no  ordinary  magnitude,  and 
that  it  is  a  fearful  thing  to  bear  the  rejected  blood  of 
the  Redeemer.  If  these  things  were  done  in  a  green 
tree,  what  shall  be  done  in  a  dry?  (v.  8,  9.) 

(3.)  When  the  fulness  of  time  comes,  all  the  difficul- 
ties in  the  way  of  fulfilling  God's  promises  shall  melt 
away,  (v.  10,  11.) 

(4.)  There  are  evidently  two  Jehovahs  spoken  of  in 
V.  12,  one  of  whom  is  the  speaker,  and  the  other  spoken 
of  Hence  there  are  either  two  Grods,  which  leads  us 
to  polytheism,  or  two  persons  of  the  same  Godhead, 
which  leads  us  to  the  doctrine  of  the  New  Testament, 
that  Christ,  in  whom  all  the  redeemed  are  at  last  to  be 
saved,  is  Jehovah,  God  over  all,  blessed  forever,  (v.  12.) 


16 


250  ZECHARIAII. CHAPTER     XI. 

YI.  The  Mission  of  Messiah. 

Chapter  11. 

analysis. 

I.  The  troubles  that  would  precede  the  coming  of  Christ  under 
the  image  of  a  storm,  (11  :  1 — 3.) 

II.  The  coming  of  Christ  to  make  one  last  effort  to  save  the 
covenant  people.  (1)  The  call  to  the  shepherd  to  take  charge  of 
the  flock,  (v.  4 — 6.)  (2)  His  answer  to  that  call,  and  actual 
assumption  of  the  pastoral  office,  (v.  7,  8.)  (3)  His  rejection  and 
sale  for  thirty  pieces  of  silver,  (v.  9 — 14.) 

III.  The  curse  that  would  follow  this  rejection,  under  the  sym- 
bol of  an  evil  shepherd  who  oppresses  the  flock  and  is  afterwards 
punished,  (v.  14 — 1*1.) 


In  the  utterances  of  God  to  his  people,  the  voice  of 
Ebal  is  always  set  over  against  that  of  Gerizim,  and  the 
blessing  to  faithfulness  is  enforced  by  the  curse  against 
unfaithfulness.  This  is  necessary,  owing  to  our  prone- 
ness  to  sever  the  blessing  from  that  obedience  which  is 
its  condition,  and  expect  the  one  whilst  we  neglect  the 
other.  It  is  therefore  necessary  for  God  to  show  us 
that  in  the  same  cloud  where  the  rain  is  treasured  there 
also  sleeps  the  thunderbolt.  Hence  after  promising 
(chap.  10  :  1,)  the  refreshing  showers,  on  the  condition 
of  fidelity,  the  prophet  now  turns  to  the  stormy  rush  of 
evils  that  would  come  in  their  place,  if  they  were  un- 
faithful. These  evils  are  described  in  a  highly  dramatic 
form  in  ch.  11. 


ZECHARIAn. CHAPTER     XI.  251 

1  Open  thy  doors,  0  Lebanon,  that  2  Howl,  fir  tree  ;  for  the  cedar  is 
the  fire  may  devour  thy  cedars.  fallen  ;  because  the  mighty  are  spoil- 

Part   1.   The  storm 2'>i'eced'mg  the  comiiir/  of  Christ,  v.  1 — 3. 

V.  1 — 3.  "  Open,  0  Lebanon,  thy  gates,  and  let  the  fire  consume 
thy  cedars.  Howl,  0  cypress,  for  the  cedar  falls,  for  the  lofty  arc 
laid  waste  ;  howl,  0  ye  oaks  of  Bashan,  for  the  thick  forest  falls. 
A  voice  of  howling-  of  the  shepherds,  for  their  glory  is  laid  waste  : 
a  voice  of  roaring  of  the  lions,  for  the  pride  of  Jordan  is  laid  waste." 

Henderson  follows  most  of  the  interpreters  in  refer- 
ring this  passage  to  the  temple.  The  Jews,  generally, 
so  explained  it,  and  nearly  all  the  Christian  expositors 
have  followed  them.  But  Calvin  properly  remarks  that 
it  is  a  most  frigid  interpretation,  and  hence  gives  the 
true  view,  which  has  been  followed  by  Hengstenberg, 
and  a  few  others,  that  it  is  a  prediction  of  tumult  and 
trouble,  under  the  image  of  a  storm  traversing  the 
whole  land  of  Palestine. 

It  is  a  highly  dramatic  passage.  The  prophet  looks 
to  the  north,  and  sees  sweeping  down  a  terrific  tempest, 
that  bursts  through  the  rocky  ramparts  of  Lebanon, 
consumes  with  its  lightnings  the  lordly  cedars,  lays 
waste  the  lofty  monarchs  of  the  forest,  and  spreads 
terror  and  ruin  along  its  track.  The  cypress  is  called 
to  tremble,  because  the  mightier  cedar  has  been  unable 
to  withstand  the  shock,  and  the  oaks  of  Bashan  to  fear 
because  the  dense  and  firmly  knit  forest  has  been  pros- 
trated by  its  rush.  There  mingles  then  with  the  crash 
of  the  storm  a  voice  of  terror  and  despair  from  the 
shepherds  who  see  their  broad  pastures  laid  waste  ;  and 
a  cry  of  rage  and  fear  from  the  lions  as  their  lairs  on 


252  ZECHARIAH. CHAPTER     XI. 

ed  ;  howl,  0  ye  oaks  of  Bashan,  for  the      of  the  shepherds  ;  for   their  glory  is 

forest  of  the  vintage  is  come  down.  spoiled  ;  a  voice  of  the  roaring  of  young 

3  •;  There  is  a  voice  of  the  howling     lions  ;  for  the  pride  of  Jordan  is  spoiled. 


the  banks  of  the  Jordan  are  torn  up  by  the  sweep  of  the 
hurricane.  "  The  pride  of  Jordan,"  is  a  well-known 
phrase  for  the  beautiful  shrubbery  that  lined  its  bank, 
in  whose  tangled  recesses  the  wild  beast  found  a  shelter. 
The  passage  is  a  bold  and  beautiful  description  of  a 
tempest  that  sweeps  over  the  entire  length  and  breadth 
of  the  holy  land,  prostrating  everything  before  it.  This 
metaphor  describes  the  storm  of  invasion,  bloodshed 
and  oppression  that  should  roll  over  Palestine  after  the 
glorious  Maccabean  era,  and  before  the  coming  of 
the  Messiah.  The  designation  of  Lebanon  and  Bashan 
belong  to  the  metaphor,  and  not  to  the  fulfilment,  being 
designed  to  set  forth  by  the  usual  course  of  such  storms 
the  track  of  this  tempest,  and  hence  it  is  not  necessary 
for  us  to  show  that  any  invasions  actually  came  by  the 
way  of  Lebanpn.  The  reference  is  to  that  desolating 
storm  of  civil  war  that  caused  the  calling  in  of  the 
Romans,  whose  legions  swept  like  a  whirlwind  of  steel 
over  the  land,  and  finally  prostrated  every  vestige  of 
independent  authority,  from  the  cedar  of  Lebanon  to 
the  lowliest  cypress,  from  the  peaceful  shepherd  to  the 
lion-like  spirit  that  refused  to  be  subdued,  and  humbled 
the  whole  land  beneath  the  mighty  power  of  Rome.  It 
was  this  state  of  deep  prostration  that  constituted  the 
dark  hour  before  the  dawn,  the  fulness  of  time  on  the 
arrival  of  which  the  great  shepherd  was  to  come.     God 


ZECIIARIAH. CHAPTER     XI.  253 

4  Thus  saith   the  Lord    my  God;  that  sell  them  say,  Blessed  ic  the  Lord; 
Feed  the  flock  of  the  slaughter  ;  for  I  am  rich,  and  then-  own  shepherds 

5  Whose  possessors  slay  them,  and  pity  them  not. 
hold  themselves  not  guilty  ;  and  they 

had  sent  messenger  after  messenger,  some  of  kindness, 
and  some  of  wrath,  but  at  that  time  he  would  make  one 
more  effort,  and  send  forth  his  own  son,  made  of  a 
woman,  made  under  the  law,  saying,  "surely  they  will 
reverence  my  son." 

Part  2.  Christ  assicmes  the  2'>0-storal  care  of  the  Theocracy. 
V.  4—14. 
The  prophet  here  appears  as  a  type  of  Christ,  and 
performs  a  series  of  symbolic  actions  that  represent  the 
advent  of  the  Messiah  "to  his  own,"  and  his  rejection 
by  them,  with  its  bitter  consequences.  One  last  effort 
will  be  made  to  rescue  them  from  the  wrath  they  are  so 
recklessly  braving.  By  remembering  that  this  whole 
passage  is  a  dramatic  representation,  in  which  the 
prophet  acts  as  a  type  of  Christ,  in  the  first  instance, 
and  of  the  foolish  shepherd  in  the  second,  the  interpre- 
tation will  be  clear  and  easy. 

V.  4.  "  Thus  saith  Jeliovah  my  God,  Feed  the  flock  of  slaughter." 
Y.  4.  "Flock  of  slaughter"  is  a  flock  doomed  or  V 
sentenced  to  slaughter,  in  consequence  of  their  insane 
rejection  of  the  care  of  the  good  shepherd.  During  the 
war  with  the  Romans,  and  the  capture  of  Jerusalem  by 
Titus,  a  million  and  a  half  of  the  Jews  were  slaughtered. 

V.  5.  "  Whose  buyers  slaughter  them,  and  do  not  become  guilty  ; 
and  whose  sellers  say,  blessed  be  Jehovah,  for  I  am  enriched,  and 
their  shepherds  spare  them  not.'' 


254  ZECIIARIAH. CHAPTER     XI. 

6  Fori  will  no  more  pity  the  inhab-  hand  of  his  king  ;  and  they  shall  smite 

itants  of  the  land,  saith  the  Lord  ;  but  the  land,  and  out  of  their  hand  I  will 

lo,  I  will  deliver  the  men  every  one  not  deliver  them. 
into  his  neighbor's  hand,  and  into  the 

V.  5  expresses  the  thought  that,  although  once  they 
who  opiiressecl  the  covenant  people  would  be  guilty  and 
so  treated  by  God,  now  the  sms  of  the  people  were  such 
that  these  oppressions  were  righteous  punishments,  and 
their  agents  therefore  not  guilty  for  the  execution  itself, 
however  they  might  be  for  the  mode  and  motives  with 
which  they  performed  it.  By  the  buyers  and  sellers 
are  meant  the  Romans,  who  used  the  Jews,  as  they  did 
all  their  conquests,  as  mere  merchandise,  making  from 
them  the  greatest  possible  gain  for  themselves.  "  Their 
shepherds  "  refer  to  the  civil  and  ecclesiastical  rulers  of 
the  Jews,  and  there  is  predicted  here  that  extortion 
and  treachery  in  which  the  Pharisee  and  Sadducee 
wrung  from  the  unhappy  people  what  the  Roman  had 
failed  to  extort,  and  both  combined  thus  in  spite  of 
their  mutual  hate  in  this  work  of  shameless  robbery. 

V.  6.  "  For  I  will  no  longer  spare  the  dwellers  in  this  land,  saith 
Jehovah,  And  behold  !  I  will  give  up  each  man  to  the  hand  of  his 
neighbor,  and  to  the  hand  of  his  king,  and  thc}-  lay  waste  the 
land,  and  I  will  not  deliver  out  of  their  hand." 

Y.  6  gives  the  reason  for  making  this  last  effort  to 
save  them ;  their  wickedness  could  no  longer  be  borne, 
but  must  be  arrested  either  by  penitence  at  the  call  of 
Christ,  or  punishment  at  the  sword  of  the  Roman.  The 
nature  of  the  punishment  is  described  in  the  latter 
clauses.     Civil  war  and  intestine  discord  are  delineated 


ZECHARIAH. CHAPTER     XI.  255 

7  And  I  will  feed  the  flock  of  slaugh-     called  Beauty,  and  the  other  I  called 
ieT,jvm  you,  0  poor  of  the  flock.  And     Bands  ;  and  I  fed  the  flock. 
I  took  unto  me  two  staves  ;  the  one  I 

in  each  man  being  given  into  "  the  hand  of  his  neigh- 
bor," whilst  the  Roman  oppression  is  indicated  by  "  the 
hand  of  the  king."  Both  these  were  fulfilled  in  those 
fearful  times  when  the  bloody  factions  that  wasted  the 
land  found  but  a  single  bond  of  union,  and  that  in  their 
common  hate  of  their  rightful  king,  and  their  prophetic 
cry,  "  we  have  no  king  but  Ccesar." 

V.  1.  "  So  I  fed  the  flock  of  slaughter,  in  order  that  (J  might 
preserve)  the  humble  of  the  flock.  And  I  took  to  myself  two 
staves,  the  one  I  called  Favor,  the  other  I  called  Union,  and  I  fed 
the  flock." 

Y.  7  represents  Christ  as  taking  by  covenant  the 
mediatorial  work,  and  gives  his  reason  for  so  doing. 
That  reason  is  contained  in  the  phrase,  "therefore  the 
humble  of  the  flock."  This  phrase  presents  no  little 
grammatical  difficulty.  The  word  15^  is  taken  by  our 
translators  and  others  as  a  pronoun  with  the  preposition 
\  prefixed,  and  rendered  as  a  dative  of  advantage,  "  for 
you,"  i.e.,  for  your  sakes,  "  I  will  feed  the  flock."  This 
is  the  sense  of  the  passage,  but  it  requires  us  to  assume 
a  form  of  the  pronoun  that  never  occurs  elsewhere. 
Henderson,  and  others,  take  it  as  a  participial  noun,  in 
the  sense  of  "  truly,"  )  being  considered  as  redundant. 
This  gives  a  good  sense,  but  a  more  unusual  meaning 
to  the  word,  and  does  not  cohere  with  the  context  so 
well,  unless  we  render  ''P^  "  miserable,"  which  is  not  its 
proper  meaning  here,  (see  v.  11.)     Others  translate  it 


256  ZECHARIAH. CHAPTER    XI. 

as  an  adverb,  rendering  it  "  because."  This  would  give 
the  exact  sense,  but  this  word,  in  strictness,  never  has 
the  sense  of  "  because,"  but  always  that  of  "therefore." 
But  there  are  cases  in  which  it  is  used  to  introduce  not 
only  the  cause  but  the  design  of  an  action.  (See  Alex- 
ander on  Isa.  26  :  14.)  Taking  it  in  this  sense  it  would 
furnish  the  design  with  which  Christ  fed  the  flock, 
namely,  to  feed  or  save  "  the  humble  of  the  flock,"  the 
remnant  of  faithful  ones  who  had  never  bowed  the  knee 
to  Baal.  We  have  rendered  ^'!'^?._  by  "  humble," 
because  it  has  that  double  sense  of  outward  lowliness 
and  inward  meekness  that  ''??>  has,  especially  in  this 
passage.  This  portion  of  the  flock  is  referred  to  in  v. 
1 1  more  explicitly  as  the  humble  of  the  flock  who  clung 
to  the  Messiah.  Hence  the  fact  is  set  forth,  that  Christ 
assumed  the  work  of  feeding  the  Jewish  people,  in  order 
that  he  might  save  that  remnant  of  them  who  were 
waitinsT  for  the  salvation  of  Israel.  Had  there  not  been 
such  a  remnant,  he  would  have  come  as  an  avenging 
instead  of  a  suffering  messenger  from  God. 

The  assumption  of  this  work  is  symbolically  repre- 
sented by  taking  two  staves  of  office,  or  crooks,  such  as 
shepherds  usually  carried.  One  was  called  Favor,  (Eng. 
version,  Beauty,)  and  symbohsed  the  favor  with  which 
God  caused  the  Jews  to  be  regarded  by  other  nations, 
and  their  rights  respected  until  the  work  of  redemption 
was  completed.  How  marvellously  they  were  thus  pre- 
served, with  all  their  records,  usages,  and  institutions, 
until  "  the  son  of  David"  came,  is  well  known.     Alex- 


ZECHARIAH.  —  CHAPTER     XI.  257 

8  Tlircc  shepherds  also  I  cut  off  in     and  their  soul  also  abhorred  me. 
one  month  ;  and  my  soul  loathed  them,         9  Then  said  I,  I  will  not  feed  you  : 

ander,  Antiochus  and  Pompey,  were  alike  held  back 
from  destroying  them  until  tlic  mystic  staff  was  broken, 
after  which  the  power  of  Titus  and  the  malignity  of 
Julian  were  alike  impotent  even  to  save  or  restore  their 
temple.  The  second  staft'  was  called  Union,  (Eng.  ver- 
sion, Bands,)  and  symbolised  that  union  within  them- 
selves, which  was  secured  until  the  coming  of  Christ,  in 
order  that  it  could  be  seen  that  all  the  words  of  pro- 
phecy in  regard  to  him  were  minutely  fulfilled. 

V.  8.  "  And  I  destroyed  three  shepherds  in  one  month,  and  my 
soul  was  grieved  with  them,  and  tlieir  soul  abhorred  me." 

V,  8.  "I  destroyed  three  shepherds  in  one  month." 
The  obscurity  of  this  phrase  would  have  been  more 
easily  removed  by  interpreters,  if  the  three-fold  nature 
of  Christ's  work  had  been  recollected,  and  its  relation 
to  the  Jewish  polity.  He  was  the  great  antetype,  of 
which  that  polity  was  the  complex  type.  Now  he,  as 
our  Redeemer,  appeared  as  a  Prophet,  a  Priest  and  a 
King,  and  thus  fulfilled  all  the  significance  of  these  three 
orders  in  the  old  dispensation.  He  was  the  promised 
prophet,  the  one  and  only  priest,  and  the  king  in  Zion, 
and  hence  his  appearing  brought  these  respective  orders 
in  the  theocracy  to  an  end,  since  they  were  only  designed 
to  foreshadow  his  advent  and  kingdom.  This  was  done 
in  judicial  anger  also  ;  they  were  deposed  because  of 
their  unfaithfulness  in  the  discharge  of  their  duties. 
"One  month"  is  mentioned  to  show  that  this  was  done 


268  ZECHARIAH.  —  CHAPTER     XI. 

that  that  dieth,  let  it  die  ;  and  that  and  let  the  rest  eat,  every  one  the  flesh 
that  is  to  he  cut  off,  let  it  he  cut  off;     of  another. 

gradually  and  yet  not  protractedly.  A  month  is  the 
intermediate  measure  of  time  between  a  day  and  a  year, 
and  expresses  thus  that  gradual  transition  from  the  old 
to  the  new  dispensation,  which  did  in  fact  occur.  The 
one  overlapped  and  evolved  the  other. 

The  other  clauses  of  the  verse  represent  that  mutual 
aversion  that  existed  between  Christ  and  the  magnates 
of  the  Jewish  people.  He  denounced  them  with  terri- 
ble severity,  as  vipers,  hypocrites,  &c.,  whilst  they  hated 
him  so  that  they  even  gloated  in  fiendish  delight  over 
his  agony  on  the  cross. 

V.  9.  "  Then  I  said,  I  will  not  feed  yon,  the  dying,  let  them  die, 
the  cut  oiF,  let  them  be  cut  off,  the  remaining,  let  them  consume 
each  the  flesh  of  the  other." 

V.  9  sets  forth  the  final  abandonment  of  the  Jewish 
people  to  their  fate,  when  it  became  evident  that  they 
would  not  listen  to  the  voice  of  Jesus.  They  were  left 
to  their  fatal  choice.  A  threefold  calamity  is  predicted  ; 
pestilence  and  famine,  "the  dying  ;"  war,  "the  cut  off;" 
and  intestine  discord,  "  let  them  consume  each  the  flesh 
of  the  other."  How  terribly  these  predictions  were  ful- 
filled may  be  seen  from  the  pages  of  Josephus,  where 
this  threefold  calamity  is  set  forth  in  the  most  appalling 
details,  in  relating  the  history  of  the  latter  days  of  the 
Jewish  republic. 

V  10.  "  And  I  took  my  staff  Favor  and  brake  it  ;  to  abolish  my 
covenant  that  I  had  made  with  all  nations." 


ZECHARIAH. CHAPTER     XI.  259 

10  ^  And  I  took  my  staff,  even  Beau-  11  And  it  was  broken  in  that  day : 

ty,  and  cut  it  asunder,  that  I  might  and  so  the  poor  of  tlie  flock  that  waited 

break  my  covenant  which  I  had  made  upon  me  knew  that  it  was  the  word  of 

with  all  the  people.  the  Lord. 

Y.  1 0  refers  to  that  period  when  God  let  loose  the 
angry  nations  of  the  earth  against  his  people,  and  re- 
moved that  girdle  of  protection  that  he  had  so  long  kept 
around  them.  This  is  symbolised  by  breaking  the  staff 
Favor,  which  is  explained  as  abolishing  the  covenant 
that  God  had  made  with  all  nations.  This  covenant 
was  of  course  not  a  formal  engagement  between  God 
and  all  nations  in  favor  of  the  Jews,  but  an  ordinance 
of  God  in  reference  to  all  nations,  by  which  they  were 
restrained  from  destroying  the  Jews.  A  similar  form 
of  speech  will  be  found  in  Hos.  2:20,  when  God  makes 
a  covenant  with  the  beasts,  the  birds,  and  the  insects, 
and  in  Job  5  :  23,  which  speaks  of  a  covenant  with  the 
stones  of  the  field.  This  was  fulfilled  when  the  Roman 
eagles  gathered  in  hungry  ferocity  about  the  dying 
commonwealth. 

V.  11.  "  And  it  {the  covenant)  was  abolislied  in  that  day,  and  thus 
they  knew,  {viz.)  the  humble  of  the  flock  who  clung  to  me,  that 
this  is  the  word  of  Jehovah." 

v.  11  states  that  when  this  protection  was  withdrawn 
"the  humble  of  the  flock"  who  clung  to  Christ  should 
know  that  this  was  the  word  of  Jehovah.  This  was 
remarkably  fulfilled.  When  Jerusalem  was  compassed 
with  armies,  the  Christians  remembered  the  warning  of 
Christ  to  flee  to  the  mountains,  and  accordingly  when 
Titus  unaccountably  raised  the  siege  for  a  few  days,  as 


260  ZECHARIAH. CHAPTER     XI. 

12  And  I  said  unto  them,  If  ye  think  forbear.  So  they  weighed  for  my  price 
good,  give  me  my  price  ;  and  if  not,      thirty  jneces  of  silver. 

if  to  give  them  an  opportunity  of  obeying  Christ's  words, 
they  fled  to  Pella,  and  escaped  the  fate  of  those  who 
remained  in  the  city.  Thus  they  knew  that  this  was 
the  word  of  Jehovah. 

V.  12.  "  Then  I  said  to  them,  if  it  seem  good  in  your  eyes,  give 
me  my  reward,  and  if  not,  withhold  it,  and  they  weighed  my  re- 
ward, thirty  pieces  of  silver  !" 

V,  12  contains  the  record  of  the  final  rejection  of 
Christ.  The  expression,  "if  it  seem  good  in  your  eyes," 
&c.,  is  one  of  indignant  contempt,  with  an  intimation 
that  to  retain  that  reward  was  a  far  more  costly  thing 
than  to  bestow  it.  The  reward  was  that  travail  of  his 
soul  v/liich  it  was  promised  he  should  see  and  be  satis- 
fied, when  men  would  receive  him  as  a  Saviour  from 
sin.  They,  however,  not  only  withheld  that  obedience 
and  love  that  were  the  proper  return  for  the  work  of 
Christ  among  them,  but  they  added  insult  to  injury. 
"  They  weighed, "^(alluding  to  the  ancient  mode  of  com- 
puting the  value  of  money,)  "  my  reward,  thirty  pieces 
of  silver."  This  was  the  price  of  a  servant  who  was 
gored  by  an  ox,  (see  Ex.  21  :  32,)  a  fact  that  made  the 
sum  a  gross  insult  to  him  who  was  the  Lord  of  all. 
How  exactly  this  was  fulfilled,  when  the  traitor  sold  his 
master  for  thirty  pieces  of  silver,  all  now  know.  It 
was  fulfilled  in  its  very  minutest  particulars. 

V.  13.  "And  Jehovah  said  to  me.  Cast  it  to  the  potter,  this  mag- 
nificent price  at  which  I  was  valued  of  them,  and  I  took  the  thirty 


ZECHARIAH. CHAPTER     XI.  2G1 

13  And  the  Lord  said  unto  me,  Cast  the  thirtypieces  of  silver,  and  cast  tliem 
it  unto  the  potter  :  a  goodly  price  that  to  the  potter  in  the  house  of  the  Lord. 
I  was  prized  at  of  them.     And  I  took 

pieces  of  silver,  and  I  cast  it  down  iu  the  house  of  Jehovah,  (to 
be  given  thence)  to  the  potter." 

V.  13  shows  what  was  to  be  done  with  this  price, 
which  is  ironically  called  a  "  magnificent  price."  It  was 
to  be  cast  to  the  potter.  This  was  a  proverbial  phrase 
for  cast  it  to  an  unclean  place,  like  our  phrases,  "  throw 
it  to  the  dogs,"  "to  the  moles  and  the  bats,"  and  others 
of  like  character.  The  origin  of  this  proverb  was  in  the 
fact  that  the  potter  for  the  temple  had  his  shop  in  the 
valley  of  Hinnom,  because  it  furnished  the  most  suitable 
clay  for  his  purpose.  This  valley  was  a  polluted  place 
to  the  Jews,  because  of  the  idolatry  once  practiced 
there,  and  also  because  of  the  fact  that  Josiah  defiled  it 
with  carrion,  bones,  &c.  See  2  Kings  23  :  10.  Hence 
to  cast  a  thing  to  the  potter,  was  to  cast  it  to  the  valley 
of  Hinnom,  or  to  intimate  that  it  was  an  unclean  and 
unholy  thing.  That  it  was  to  be  cast  there,  was  because 
of  a  prophecy  in  Jer.,  chs.  18th  and  19th,  where  the 
valley  of  Hinnom  and  the  shop  of  the  potter  are 
taken  as  scenes  for  symbolic  actions  that  apply  to  this 
precise  period  of  Jewish  history.  The  prophet  Zecha- 
riah  mentions  the  potter  to  connect  this  prophecy  with 
the  older  one  of  Jeremiah,  and  show  that  it  was  only  a 
fuller  development^  of  it,  or  more  strictly  a  second  and 
wider  execution  of  the  threatening  then  contained 
against  unfaithfulness.'  That  this  view  of  the  relation 
of  the  later  to  the  earlier  prophecy  is  correct,  is  proved 


262  ZECHARIAH.  —  CHAPTER     XI. 

by  Matt.  27  :  9,  when  it  is  said,  "  There  was  fulfilled  that 
which  was  spoken  by  Jeremy  the  prophet,  saying,  And 
they  took  the  thirty  pieces  of  silver,  the  price  of  him 
that  was  valued,  whom  they  of  the  children  of  Israel  did 
value,  and  gave  them  for  the  potter's  field  as  the  Lord 
appointed  me."  The  very  fact  that  seems  at  first  sight 
a  difficulty,  is  the  one  that  proves  this  connection.  It 
will  be  seen  that  the  words  of  Zechariah  are  referred  to 
Jeremiah,  and  this  is  the  uniform  reading  of  all  the  best 
MSS.  of  the  gospel.  Why  then  is  the  prophecy  referred 
to  Jeremiah  ?  For  the  very  same  reason  that  a  man 
quoting  from  the  abridgement  of  a  law  book,  would 
probably  refer  to  the  original  author  rather  than  the 
compiler,  even  though  he  quoted  the  words  of  the  com- 
pilation. This  is  not  a  solitary  instance  in  the  New 
Testament  writers.  Mark  1:2,  3,  quotes  the  words  of 
Malachi,  and  refers  them  to  Isaiah,  to  show  the  relation 
between  the  prophecies.  So  it  is  here.  The  passage  is 
quoted,  not  verbatim,  but  with  slight  explanatory  vari- 
ations, as  if  to  suggest  to  the  reader  the  fact  meant  to 
be  indicated  by  connecting  the  name  of  the  earlier  pro- 
phet with  the  form  of  the  prediction  that  was  given  in 
the  words  of  the  later.  This  was  much  more  obvious 
to  the  Jews  than  it  is  to  us,  because  the  minor  prophets 
were  all  regarded  as  constituting  but  one  book,  and 
hence  rarely  quoted  by  name,  and  regarded  as  supple- 
mental and  subsidiary  to  the  major  prophets.  Hence 
we  see  how  wonderfully  the  prediction  and  the  fulfil- 


ZECHARIAII. CHAPTER     XI.  263 

14  Then  I  cut  asunder  mine  other     the  brotherhood  between  Judah  and 
staff,  even  Bands,  that  I  might  break     Israel. 

ment  have  been  connected  in  their  very  minutest  terms, 
and  their  very  obscurest  intimations. 

It  ought  to  be  remarked,  however,  that  the  majority 
of  commentators  prefer  the  supposition  that  there  has 
been  a  mistake  of  the  transcribers,  and  that  Jeremiah 
has  been  written  for  Zechariah  in  the  contracted  form, 
or  that  a  marginal  reference  to  Jeremiah  has  crept  into 
the  text,  the  Evangehst  having  originally  written  only 
"the  prophet"  without  giving  any  name,  the  view  held 
b)'-  Augustine.  Either  of  these  suppositions  is  probable, 
and  if  supported  by  external  evidence,  would  be  admis- 
sible. But  in  view  of  the  changes  made  by  Matthew 
in  quoting  the  and  text,  the  connection  actually  existing 
between  the  two  passages  as  predictions  of  the  same 
period,  the  opinion  of  Hengstenberg,  which  is  given 
above,  seems  to  be  the  most  probable. 

V.  14.  "And  I  broke  my  second  staff  Union,  to  destroy  the 
brotherhood  between  Judah  and  Israel." 

Y.  14  predicts  by  the  symbol  of  breaking  the  second 
staff  Union,  the  intestine  discord  that  raged  so  fearfully 
after  the  rejection  of  Christ  by  the  Jews.  The  destruc- 
tion of  the  brotherhood  between  Judah  and  Israel  is 
not  to  be  taken  literally,  for  this  bond  had  been  broken 
long  before  in  the  time  of  Rehoboam,  but  is  used  as  a 
metaphor  of  disunion.  The  breach  of  the  past,  with  its 
mournful  results,  is  used  as  a  type  of  the  future.  How 
terribly  this  prediction  was  fulfilled  can  be  seen  in  the 


264  ZECHARTAH. CHAPTER     XI. 

15  ^  And  the  Lord  said  unto  me,  16  For  lo,  I  will  raise  up  a  shepherd 
Take  unto  thee  yet  the  instruments  of  in  the  land,  ivhich  shall  not  visit  those 
a  foolish  shepherd.  that  he  cut  oif,  neither  shall  seek  the 

pages  of  Josephiis.  The  most  terrible  factions  that  have 
ever  torn  out  the  vitals  of  a  commonwealth  appeared 
in  Judea,  and  amidst  the  terrors  of  invasion  without 
and  the  horrors  of  fratricide  within,  this  prophecy  was 
fulfilled.  The  staff  of  protection  from  evil  abroad  and 
the  staff  of  continued  union  at  home  were  both  broken, 
and  the  double  horrors  of  foreign  and  domestic  war  paid 
the  fearful  penalty  of  rejecting  the  Lord  of  life,  and  set- 
ting upon  him  a  price  which  in  itself  was  an  insult,  and 
a  mockery. 

Pari  3.      The  cujse  of  evil  rulers  after  the  rejection  of  Christ. 
Ch.  11  :  15— end. 

These  verses  describe  a  second  symbolic  action,  in 
which  the  prophet  predicts  the  curse  of  evil  rulers  by 
taking  the  implements  of  a  foolish  shepherd.  What 
these  were  we  are  not  told,  but  they  were  doubtless 
implements  calculated  to  injure  and  destroy,  rather 
than  to  benefit  the  flock.  He  thus  declared  that  after 
rejecting  their  rightful  Lord,  God  would  send  upon 
them  wicked  and  cruel  rulers,  who  would  waste  and 
scatter  them. 

V.  15.  "  And  Jehovah  said  to  me,  again,  take  to  thee  the  imple- 
ments of  a  foolish  shepherd." 

V.  15.     "Again,"  seems  to  be  spoken  to  the  prophet 
and  to  summon  him  to  the  resumption  of  those  sym- 


ZECHARIAH. CHATTER     XI.  265 

3-oung  one,  nor  heal  that  that  i?  broken,      he  shall  eat  the  flesh  of  the  fat,  and 
nor  feed  that  that  standeth  still  :  but      tear  their  claws  in  pieces. 

l)olical  actions  that  were  connected  with  tlic  predictions, 

and  that  now  were  to  express  a  new  state  of  fiicts. 

Y.  16.  "  For  behold  !  I  raise  up  a  shepherd  in  the  land.  The 
perishing-  will  he  not  visit,  the  straying-  v.'ill  lie  not  seek  out,  the 
wounded  will  he  not  heal,  the  feeble  avIII  lie  not  nourish,  and  the 
flesh  of  the  fat  ones  will  he  eat,  and  their  hoofs  will  he  break  off'." 

Y.  16.  "The  shepherd  in  the  hind,''  is  of  course  not 
to  be  taken  as  an  individual,  but  as  representing  the 
ruUng  power,  in  whomsoever  vested.  The  character- 
istics of  that  power  would  be  neglect,  greediness  and 
cruel t}^  The  perishing,  straying,  wounded  and  feeble, 
who  needed  his  aid,  would  be  neglected,  wdiilst  the  fat 
ones  would  be  devoured,  and  adding  cruelty  to  greed, 
their  ver}^  hoofs  w^ould  be  broken  off. 

Henderson  restricts  this  verse  to  Herod,  but  without 
sufficient  reason.  Herod  was  undoubtedly  included, 
but  to  limit  it  to  him  would  restrict  the  threatenins;  to 
the  time  of  the  advent,  instead  of  extending  it,  where  it 
undoubtedly  reaches,  to  the  downfixll  of  the  Hebrew 
commonwealth. 

V.  n.  "Wo  to  the  worthless  shepherd,  forsaking-  the  flock  !  A 
sword  upon  his  arm  !  and  upon  his  right  eye  !  His  arm  shall 
surely  be  vrithered,  and  his  right  eye  shall  surely'  be  blind." 

Y.  17  declares  that  these  rulers  themselves  should 
not  escape,  but  the  ami  that  oppressed  should  be  pal- 
sied, and  the  eye  that  coveted  should  be  blinded. 

The  reference  here  seems  mainty,  though  not  exclu- 
sively to  be  to  the  Romans.  They  were  the  rulers,  but 
17 


266  ZECIIARIAH. CHAPTER     XI. 

17  Wo  to  tbe  idol  shepherd  that  }iis  arm  shall  be  clean  dried  up,  and 
leaveth  the  flock !  the  sword  shall  be  his  right  eye  shall  be  utterly  darkened. 
upon  his  arm,  and  upon  his  right  eye  : 

not  the  only  rulers  of  the  Jewish  people.  They  were 
at  once  rapacious,  proud  and  cruel,  and  they  thronged 
like  vultures  to  batten  on  the  yet  quivering  flesh  of  the 
dying  commonwealth.  But  they  in  turn  were  assailed 
by  others,  and  it  is  by  overlooking  the  very  exactness 
of  the  fulfilment  of  the  terms  of  the  prophecy  that  the 
query  has  been  raised  about  their  significance.  It  is 
said  that  there  is  an  incongruity  in  the  change  of  pun- 
ishment predicted,  the  first  words  declaring  that  it  shall 
be  the  sv/ord,  and  the  next  that  it  shall  be  j)alsy  and 
blindness.  But  this  will  vanish  the  moment  we  look 
at  the  exact  facts  of  the  case.  Borne,  like  some  old 
lion  who  had  ravaged  for  many  years,  when  his  eye 
grew  dim  and  his  arm  grew  weak,  lay  down  to  die. 
And  it  was  precisely  then  that  in  addition  to  this  inter- 
nal feebleness  there  came  upon  them  from  the  forests 
of  the  IN^orth,  the  sword,  and  thus  there  was  literally 
fulfilled  the  terms  of  this  passage.  The  sword  of  the 
barbarian  was  added  to  her  own  blinded  and  palsied 
weakness,  and  thus  judgment  inflicted  in  exact  accord- 
ance with  the  words  of  this  prophecy.  God  often  uses 
instruments,  which  he  afterwards  throws  into  the  fire. 

PRACTICAL    INFERENCES. 

(1.)  No  defence  shall  protect  the  wicked  from  pun- 
ishment, when  God's  time  has  come.  Though  they 
tower  as  high  and  strong  as  Lebanon,  the  storm  shall 


Z  E  C  II  A  R  I  A  II  . CHAPTER     XI.  267 

bow  tlieir  summits,  and  though  they  hide  themselves 
as  deep  as  the  lairs  in  the  creeping  thickets  of  Jordan, 
the  tempest  shall  find  them  out,  and  wrap  them  in 
ruin,  (v.  1—3.) 

(2.)  Sin  is  always  folly,  and  the  sinner  always  a  fool, 
for  he  secures  the  great  evil  of  punishment  in  exchange 
for  the  small  good  of  gratification,  and  therefore  always 
makes  a  fool's  bargain,  (v.  4,  5.) 

(3.)  Wicked  rulers  are  a  curse  of  God  on  a  wicked 
nation.  ISTow  as  religion  tends  to  prevent  such  rulers, 
or  at  least  prevent  their  choice,  there  is  an  obvious  con- 
nection between  politics  and  religion.  Church  and 
state  may  and  ought  to  be  separated  ;  politics  and  re- 
ligion ought  not,  for  thus  the  state  becomes  exposed  to 
the  curse  of  God,  and  political  evil  follows  in  the  train 
of  moral  evil,  (v.  G.) 

(4.)  Blessed  are  the  poor  in  spirit,  for  theirs  is  the 
Kingdom  of  Heaven,  (v.  7.) 

(5.)  Union  of  feeling  in  a  people  is  a  mark  of  the 
favor  of  God,  and  disunion  a  token  of  his  wrath,  and 
usually  a  beginning  of  the  downfall  of  a  people.  May 
this  token  of  God's  wrath  long  be  averted  from  the 
people  of  these  United  States!  (v.  7.) 

(6.)  Christ  cannot  be  rejected  with  impunity.  Even 
the  Jews,  who  "  did  it  ignorantly  in  unbelief,"  paid  a 
terrible  penalty  for  their  crime  ;  how  much  more  terri- 
ble will  be  the  punishment  of  those  who  have  all- their 
unbelief,  without  any  of  their  ignorance,  (v.  8 — 11.) 

(7.)  Men  now  sometimes  reject  Christ  for  a  far  less 


268  ZECHARIAH. CHAPTER     XII. 

reward  than  thirty  pieces  of  silver,  and  of  course  with 
far  more  guilt  than  Judas,  (v.  12,  13.) 

('8.)  God  may  bear  long  with  the  wicked,  but  there 
is  a  point  where  the  piling  avalanche  will  cease  to  be 
held  back,  and  descend  in  fearful  ruin,  (v.  14—17.) 


VII.  Future  Blessings  to  Judaii. 

Chapter  12  :  1—9. 

ANALYSIS. 

I.  A  message  of  wratli  to  tlie  enemies  of  Israel,  (v.  1.) 

II.  God  will  use  the  Jewish  people,  or  the  Theocracy,  as  instru- 
ments of  wrath  against  his  enemies  and  theirs,  (v.  2 — 4.) 

III.  A  regularly  organized  government  shall  exist,  which  shall 
protect  the  people,  (v.  5,  6.) 

IV.  In  scenes  of  peril  and  trouble  God  will  protect  his  people, 
but  to  prevent  the  city  from  looking  contemptuously  on  the  coun- 
try, the  former  will  be  rescued  by  the  latter,  (v.  1 — 9.) 


This  chapter  ushers  in  a  set  of  facts  over  which  there 
hangs  some  obscurity,  both  as  to  the  persons  to  whom 
they  refer  and  the  time  of  their  fullilment.  They  are 
placed  subsequent  to  the  rejection  of  Christ,  and  yet 
they  seem  to  refer  to  a  time  yet  future,  and  to  repre- 
sent the  rejection  of  Christ  as  not  a  hopeless  alienation 
from  God.  There  can  be  but  little  doubt  that  the 
events  here  predicted  are  yet  future.  The  persons  re- 
ferred to  are,  we  believe,  the  people  of  God,  the  New 
Testament  succession  of  the  Theocracy,  the  Church  of 
Jesus  Christ,  which  is  the  continuation  of  the  kingdom 


Z  E  C  H  A  R  I  A  H  .  —  CHAPTER     XII.  269 

1  The  burden  of  the  word  of  the  eth  tlic  foundation  of  tlic  earth,  and 
Lord  for  Israel,  saith  the  Lord,  which  fornieth  the  spirit  of  man  witlun  him. 
stretcheth  fortli  tlie  heavens,  and  hxy- 

of  God  as  it  existed  in  the  Jewish  economy.  This 
brings  this  prophecy  in  harmony  with  the  rest  of  the 
book,  which  is  designed  to  trace  out  the  liistoric  course 
of  the  covenant  people  down  to  the  time  when  the  un- 
believing Jewish  element  was  to  be  eliminated,  and 
onward  to  the  period  when  it  should  be  restored  in 
penitence  and  faith  to  the  one  living  Church  of  the  liv- 
ing God. 

Henderson  supposes  that  this  prophecy  refers  to  the 
restored  Jews,  in  their  national  capacity,  but  this  is  too 
narrow  an  object  to  contain  its  promises.  Calvin  takes 
essentially  the  view  alread}^  presented,  and  considers 
these  promises  made  to  the  whole  Church  of  the  future, 
including  the  restored  Jews,  though  made  in  terms 
taken  from  the  existing  and  past  form  of  the  Church. 

V.  1.  "A  Burden.  The  word  of  Jehovah  upon  Israel,  saith  Jeho- 
vali,  who  stretches  the  heavens,  and  establishes  the  earth,  and 
forms  the  spirit  of  man  within  him." 

y.  1.  The  word  "Burden"  is  usually,  if  not  always, 
prefixed  as  a  title  to  threatening  prophecies,  as  if  to  in- 
dicate the  weight  of  wrath  that  they  embosomed  in 
their  dark  clouds.  Although  the  drift  of  this  prophecy 
is  consoling,  yet  it  is  not  wholly  so,  for  the  greater  part 
of  its  predictions  are  threatenings  of  evil  to  the  enemies 
of  the  chosen  people.  The  words  "upon  Israel"  are 
supposed  by  Hengstenberg  to  indicate  Israel  as  the 
object  of  the  threatening  predictions  that  follow.     Is- 


270  ZECHARIAH. CHAPTER    XII. 

rael,  or  the  ten  tribes,  being  taken  as  typical  of  the 
enemies  of  the  chosen  people.  This  view  is  favored  by 
the  fact  that  all  the  subsequent  promises  are  made  to 
Judah  and  Jerusalem,  and  none  to  Israel.  It  is  how- 
ever not  at  all  an  obvious  or  usual  sense  of  the  word 
Israel,  though  the  sense  thus  expressed  is  the  real  ob- 
ject of  the  prophecy,  viz.,  comfort  to  the  people  of  God 
by  the  assurance  that  their  enemies  should  aU  be  de- 
stroyed. As  there  is  really  no  necessity  for  adopting 
so  unusual  a  sense  to  explain  the  word  "burden,"'  it  is 
useless  to  adopt  it. 

The  language  describing  God's  attributes  here  is  jdc- 
culiar.  It  is  not  who  hath  stretched  the  heavens,  &c., 
but  who  is  now  stretching  them,  and,  by  a  ceaseless 
exertion  of  his  power,  upholding  the  great  ongoings  of 
the  universe.  The  Bible  is  ignorant  of  that  philosophy 
which  teaches  that  God  has  created  the  universe  and 
wound  up  its  machinery  like  a  clock,  and  then  left  it  to 
run  on  by  its  own  inherent  energies.  From  moment 
to  moment  he  is  exerting  his  power  in  maintaining  the 
movements  of  visible  things.  The  argument  is  that 
God  is  doing  all  these  mighty  works,  and  hence  will  be 
able  to  do  less  mighty,  and  that  as  he  has  not  excluded 
himself  from  his  creation,  he  is  able  to  do  all  that  he 
has  promised.  It  is  therefore  a  most  fitting  introduc- 
tion. 

V.  2.  "Behold  !  I  make  Jerusalem  a  threshold  of  shaking-  to  all 
nations  round  about,  and  also  upon  Judah  shall  it  be,  in  the 
siege  against  Jerusalem." 


Z  E  C  H  A  R  I  A  H  . CHAPTER     XII.  27l 

2  Behold,  I  will  make  Jerusalem  a  3  ^  And  in  that  day  will  I  make  Jc- 

cup  of  trembling  unto  all  tlie  people  rusalem  a  burdensome  stone  for  all 
round  about,  when  they  shall  be  in  the  people  :  all  that  burden  themselves 
siege  both  against  Judah  and  against  with  it  shall  be  cut  in  pieces,  though 
Jerusalem.  all  the  people  of  the  earth  be  gathered 

together  against  it. 

y.  2.  The  word  ^^  is  usually  translated  cup,  but 
the  more  common,  if  not  the  only  proper  meaning,  is 
"threshold,"  and  as  the  same  figure  essentially  is  used 
in  V,  3,  it  is  most  appropriate  here.  The  meaning  is 
that  when  the  nations  assail  Jerusalem  they  shall  find  a 
crash  of  ruin  falling  upon  them,  just  like  the  man  who 
on  entering  the  house  finds  the  threshold  to  give  way 
under  his  feet,  bringing  down  the  building  in  ruins 
upon  his  head.  The  phrase  "  upon  Judah  shall  it  be," 
&c.,  is  a  difficult  one,  but  seems  to  mean  that  Judah 
shall  be  involved  in  the  evils  of  the  siege  against  Jeru- 
salem, i.  e.^  that  the  evil  shall  be  general,  so  that  all, 
even  the  most  remote,  shall  feel  it. 

V.  3.  "  And  it  shall  be  in  that  day,  I  will  make  Jerusalem  a  stone 
of  burden  to  all  the  nations,  all  who  lift  it  up  shall  surely  gash 
themselves,  and  there  shall  be  gathered  against  her  all  people  of 
the  earth." 

y.  3  declares  that  the  efforts  of  the  enemies  of  the 
Church  to  overthrow  her  shall  be  futile  and  injurious 
only  to  themselves.  It  shall  be  like  some  huge  rock, 
the  efforts  to  raise  w^hich  only  wound  and  bruise  the 
hand  of  him  who  makes  the  attempt.  Jerome  states 
that  it  was  a  custom  among  the  cities  of  Palestine  to 
have  a  large  rock,  the  lifting  of  which  was  a  test  of 
strength,  and  that  he  himself  saw  in  the  Acropolis  at 


272  Z  E  C  II  A  R  I  A  H  . CHAPTER     XII. 

4  In  that  day,  saith  the  Loud,  I  will  open  mine  eyes  upon  the  house  of  Ju- 
smite  every  horse  with  astonislinient,  dah,  and  will  smite  every  horse  of  the 
and  his  rider  witli  madness  :  and  I  will      people  with  blindness. 

Athens  a  huge  spliere  of  brass,  which  was  used  for  the 
same  purpose  ;  no  athlete  bemg  allowed  to  enter  the 
games  who  was  unable  to  lift  it,  Jerusalem  has  literally 
been  such  a  stone,  and  the  Church  of  God  pre-eminently 
has  been  a  test  of  this  kind,  to  all  who  have  attempted 
to  use  her  for  selfish  purposes. 

V.  4.  "  In  that  day,  saith  Jehovah,  I  will  smite  every  horse  with 
affright,  and  his  rider  with  madness,  and  iipon  the  house  of  Judah 
will  I  0})en  my  eyes,  and  every  horse  of  the  nations  will  I  smite  v/ith 
blindness." 

y.  4  drops  this  metaphor,  and  as  cavalry  was  in  ancient 
warfare  a  very  important  arm  of  attack,  and  one  which 
the  Jewish  people  feared,  God  promises  so  to  confound 
the  horse  and  his  rider  as  to  prevent  them  from  doing 
any  injury  to  the  chosen  people,  to  whom  under  the 
phrase,  "I  will  open  my  eyes,"  the  supervision  and 
protection  of  God  is  promised.  He  had  seemed  to  slum- 
ber or  to  close  his  eyes  upon  and  forget  them,  but  now 
he  will  bestow  upon  them  special  attention  and  protec- 
tion. A  distinction  is  evidently  made  between  Judah 
and  Jerusalem,  or  the  province  and  the  metropolis,  but 
what  is  the  exact  fact  alluded  to  by  this  distinction,  in 
the  future,  we  cannot  tell.  It  implies  a  difference  of 
privilege  and  of  strength  among  the  people  of  God, 
corresponding  to  the  difference  between  a  residence 
within  the  fortified  walls  of  the  city  and  the  hallowed 


Z  E  C  II  A  R  I  A  II  . CHAPTER     XII.  273 

5  Aud  the  governors  of  Jiululi  shall  G  *:  In  tliat  day  will  I  make  the  go- 
say  in  their  heart.  The  inhabitants  of  vernors  of  Judah  like  an  hearth  of  lire 
Jcrnsalem  shall  be  my  strength  in  the  among  the  wood,  and  like  a  torch  of 
Loud  of  hosts  their  God.  fire  in  a  sheaf;  and  they  shall  devour 

sliadow  of  the  temple,  and  a  residence  in  the  less  holy 
and  loss  secure  regions  of  the  country. 

V.  5.  "  And  the  princes  of  Jndali  say  in  llieir  hearts,  my  streng'th 
(is)  the  inhabitants  of  Jerusalem,  in  Jcdiovah  of  Hosts,  tlicir  God." 

Y.  5  brings  out  this  distinction   more  emphatically. 

There  are  several  grammatical  difficulties  about  this  verse. 

but  the  most  natural  course  seems  to  be  to  take  "^^^  as 

a  noun  meaning  strength  in  apposition  vvdth  "'inhabitants 

of  Jerusalem,"  and  "in  Jehovah"  as  explanatory  of  the 

connection  asserted  by  this  apposition.     The  meaning 

then  would  be,  that  the  princes  of  Judah  (who  speak 

for  the  people)  recognize  Jerusalem,  which  is  the  place 

of  God's  special  manifestation,  as  the  source  from  which 

their  strength  is  to  come,  and  yet  as  only  the  medium 

of  transmission,  the  strength  itself  residing  at  last  only 

in  Jehovah.     The  general   fact  predicted  seems  to  be 

that  cordial  union  of  all  portions  of  the  Church  from  the 

lowest  to  the  highest,  that  will  give  the  fullest  scope  for 

the  exertion  of  God's  power  in  delivering  and  blessing 

his  people. 

V.  6.  "  In  that  day  I  will  make  the  princes  of  Judah  as  a  pan 
of  fire  among  faggots,  and  as  a  torch  of  fire  in  a  sheaf,  and  they 
shall  consume  on  the  right  hand  and  on  the  left  all  the  nations 
round  about,  and  Jerusalem  shall  yet  sit  in  her  own  place  in 
Jerusalem." 

Y.  G  intimates,  that  because  of  the  meek  acknowledg- 


274  ZECHARIAH. CHAPTER     XII. 

all  the  people  round  about,  on  the  right  7  The  Lord  also  shall  save  the  tents 

hand  and  on  the  left :  and  Jerusalem  of  Judah  first,  that  the  glory  of  the 
shall  be  inhabited  again  in  her  own  house  of  David  and  the  glory  of  the 
place,  even  in  Jerusalem.  inhabitants  of  Jerusalem  do  not  mag- 

nify themselves  against  Judah. 

meiit  of  subordination  made  by  the  province,  they  who 
humbled  themselves  shall  be  exalted,  and  the  province 
should  be  made  the  instrument  of  delivering  the  metrop- 
olis, and  should  consume  the  enemies  assembled  against 
the  church  as  a  pan  of  coals  sets  fire  to  a  pile  of  dry 
faggots,  or  a  torch  consumes  a  sheaf  of  straw.  Jerusa- 
lem sitting  "  in  her  own  place,"  describes  a  settled  and 
secure  state  of  things  in  the  Church,  which  should  be 
brought  about  by  the  agency  of  these  feebler  and  hum- 
bler instrumentalities,  the  princes  of  Judah. 

V.  *T.  "  AndJehovah  shall  help  the  tents  of  Judah  first,  that  the 
glory  of  the  House  of  David,  and  the  glory  of  the  inhabitant  of 
Jerusalem,  may  not  be  magnified  over  Judah." 

y.  7  assigns  the  reason  for  the  preference  given  to 
the  humbler  agencies  ;  it  is  to  prevent  all  swelling  of 
pride,  and  show  that  God  and  not  man  is  the  source  of 
this  deliverance,  and  also  to  prevent  the  more  favored 
from  looking  down  contemptuously  on  the  less  favored. 
The  "  tents  of  Judah,"  in  their  insecurity  and  lowliness 
are  placed  in  contrast  with  the  lofty  mountains  of  Jeru- 
salem. As  these  privileges  w^ere  likely  to  produce  pride, 
God  would  bestow  the  honor  of  this  deliverance,  as  well 
as  the  first  possession  of  it,  on  those  who  were  less  favored 
externally  than  the  inhabitants  of  the  holy  city.  Such 
has  been  his  plan  in  the  past,  and  such  it  is  here  declared 
it  will  be  in  the  great  struggles  of  the  future  ;  the  weak 


ZECIIARIAII. CHAPTER     XII.  275 

8  In  tliat  (lay  shall  the  Lord  defend  that  is  feeble  among  them  at  that  day 
the  inhabitants  of  .lertisalem  ;  and  he      shall  be  as  David  ;  and  the  house  of 

things  shall  confound  the  mighty,  unci  the  things  that 
are  not  bring  to  naught  things  that  are,  in  order  that 
no  flesh  may  glory  in  his  presence. 

V.  8.  "  In  that  day  Jehovah  will  protect  the  dweller  in  Jerusa- 
lem, and  the  feel)lc  among-  them  in  that  day  shall  be  as  David,  and 
the  house  of  David  as  God,  as  the  angel  of  Jehovah  before  them." 

y.  8  declares  that  this  favor  shall  not  be  restricted  to 
the  lowly  and  less  favored,  lest  it  might  generate  the  very 
evil  it  was  designed  to  avoid,  but  that  all  portions  of  the 
Church  should  be  visited  and  blessed.  The  highest  earthly 
type  of  might  and  glory  to  the  Jew  was  David,  and  the 
highest  heavenly  was  the  Jehovah  angel,  the  divine  mes- 
senger who  led  them  through  the  desert.  These  are 
taken  as  the  standards  of  comparison  to  describe  this 
future  glory.  The  weakest  of  the  future  shall  be  equal 
to  the  strongest  of  the  past,  whilst  the  strong  ("the 
house  of  David")  shall  be  as  God,  namely  as  the  angel 
of  Jehovah.  There  is  no  reason  for  taking  elohim  in  any 
other  than  its  usual  sense,  expressing  the  abstract  notion 
of  Deity,  whilst  Jehovah,  and  especially  "the  angel  of 
Jehovah,^^  expresses  that  concrete  and  manifested  form 
of  divinity  that  was  most  significant  to  the  Jew.  The 
apposition  here  is  another  proof  that  the  angel  of  the 
covenant  is  a  divine  person. 

V.  9.  "  And  it  shall  be  in  that  day  I'will  seek  to  destroy  all 
nations  who  come  up  against  Jerusalem." 

V.  9  declares  in  general  terms  the  destruction  of  all 


276  Z  E  C  H  A  R  1  A  n  . CHAPTER     XII. 

David  !ih(iU  he  as  God,  as  the  angel  of  9  ^i  And  it  shall  come  to  pass  in  that 
the  IjOUD  before  them.  day,  that  I  will  seek  to  destroy  all  the 

nations  that  come  against  Jerusalem. 

the  enemies  that  shall  combine  against  the  Church,  here 
symbolised  by  Jerusalem. 

As  the  events  predicted  here  are  yet  future,  it  were 
unwise  to  dogmatise  in  regard  to  their  exact  nature.  The 
general  meaning  seems  to  be,  that  there  shall  be  here- 
after a  wide  and  formidable  combination  of  enemies 
against  the  Church  ;  that  God  shall  deliver  her,  not  by 
the  instruments  to  which  she  has  looked,  but  by  others, 
of  the  humbler  and  obscurer  part  ;  and  that  this  deliver- 
ance should  be  accompanied  by  cordial  union  of  affection 
among  all  portions  of  the  Church,  and  followed  by  a  vast 
accession  of  strength  to  every  portion  of  it,  and  by  com- 
plete overthrow  of  her  enemies.  This  great  struggle 
yet  before  the  Church,  is  one  that  seems  to  have  loomed 
up  like  the  lurid  smoke  of  some  distant  battle  to  the 
eye  of  all  the  prophets,  from  Enoch  to  the  seer  of  the 
Apocalypse.     Blessed  is  he  who  is  then  found  faithful ! 

There  is  however  another  great  event  that  is  to  ac- 
company this  mighty  struggle,  which  is,  the  conversion 
and  restoration  of  the  Jewish  people  to  the  Church  from 
which  they  have  been  so  long  separated.  This  is  alluded 
to  and  implied  in  the  remaining  verses  of  this  chapter 
and  the  opening  verses  of  the  succeeding. 

PRACTICAL    INFERENCES. 

(1.)  The  agency  of  God  is  still  exerted  as  really  in  the 


ZECHARIAII. CHAPTER     XII.  277 

continued  existence  of  the  universe,  as  in  its  original  cre- 
ation, (v.  1.) 

(2.)  The  ark  of  God  may  be  allowed,  on  account  of 
the  sins  of  his  Church  to  fall  into  the  hands  of  the  Phi- 
listines, but  it  shall  be  a  booty  of  fearful  import,  and 
one,  which,  over  mutilated  and  prostrate  Dagons,  shall 
at  last  be  restored  to  its  rightful  possessors,  (v.  2,  3.) 

(8.)  Tlie  promise  of  God  is  the  best  protection  of  his 
Church,  in  the  time  of  peril,  (v.  4,  5.) 

(4.)  God  may  seem  to  forget  his  people  in  their 
trouble,  but  it  will  only  be  a  seeming  oblivion,  for  at 
the  proper  time  he  will  open  his  eyes  upon  them,  and 
show  them  that  he  slumbers  not  nor  sleeps,  (v.  4.) 

(5.)  However  feeble  the  cause  of  religion  may  be  now, 
there  is  a  time  coming  when  it  shall  be  in  fact  what  it 
is  in  right,  and  in  actual  result  what  it  is  in  natural  ten- 
dency, the  mightiest  element  in  human  things,  (v.  G,  8.) 

(6.)  The  whole  plan  of  God's  dealings  with  man  is  to 
humble  that  pride,  the  root  of  which  is  selfishness,  and 
the  fruit  of  which  is  every  form  of  sin,  (v,  7.) 

(7.)  The  enemies  of  the  Church  of  God  shall  at  last 
perish,  (v.  9.) 


278  ZECHAKIAH. CHAPTER     XII. 

10  And  I  will  pour  upon  the  house     Jerusalem,  the  spirit  of  grace  and  of 
of  David,  and  upon  the  inhabitants  of     supplications:    and    they   shall    look 


VIII.  Future  Repentance  and  Blessing  to  Jerusa- 
lem. 

Chapter  12  :  10 — end. 

analysis. 

I.  The  outpouring  of  tlie  spirit  on  the  Cliurch,  whicli  shall  then 
contain  the  restored  Jews,  (v.  10.) 

II.  The  penitence  that  shall  exist  because  of  their  former  treat- 
ment of  Christ.  (1)  Deep,  (v.  11.)  (2)  Pervading.  (3)  Personal, 
(v.  12—14.) 


V.  10.  "  And  I  pour  out  upon  the  house  of  David,  and  upon  the 
inhabitants  of  Jerusalem,  a  spirit  of  grace  and  of  supplication, 
and  they  look  upon  me,  whom  they  pierced,  and  they  lament  for 
him,  as  the  lamenting  of  an  only  child,  and  they  mourn  for  him  as 
the  mourning  of  a  first-born." 

Y.  10.  There  is  here  predicted  a  great  spiritual  bless- 
ing from  God  on  the  Church,  but  contemplated  mainly 
as  now  containing  the  penitent  Jews.  "  A  spirit  of 
grace  and  supplication  "  is  an  outpouring  of  the  spirit 
of  God,  that  awakens  gracious  affections  and  leads  the 
heart  to  prayer.  The  spirit  of  prayer  is  the  gauge  of 
the  spirit  of  grace,  and  the  mercury  whose  rise  or  fall  is 
au  unerring  test  of  the  state  of  the  Church. 

In  this  mighty  revival  that  shall  take  place  in  the 
future,  there  will  be  much  prayer  and  much  penitence. 
This  penitence  shall  pervade  the  whole  Church,  but 
especial  prominence  is  given  here  to  the  recovered  Jews. 


Z  E  C  II  A  R  1  A  II  . CHAPTER     XII.  279 

upon  ine  whom  they  have  pierced,  and      in  bitterness  for  hirn,  as  one  that  is  in 
they    shall    mourn    for   him,    as  one      bitterness  for /«s  first-born, 
inournctli  for  his  only  son,  and  shall  be 


"  They  shall  look  on  me  whom  they  have  pierced."  As 
God  is  here  the  speaker,  this  passage  has  always  been  a 
stumbling-block  to  the  Jews,  for  how  could  God  be 
pierced  ?  The  only  fact  that  explains  it  is  that  which 
they  have  not  yet  admitted,  that  they  have  crucified  and  ^ 
slain  that  prince  of  peace  who  was  God  manifest  in  the 
flesh.  As  soon  as  they  admit  this  fact  they  will  see  the 
consistenc}'  of  the  passage,  and  will  mourn  the  guilt  of 
their  fathers  in  crucifying  the  incarnate  Son,  and  their 
own  guilt  in  so  long  rejecting  him. 

John  19  :  37  refers  this  passage  to  the  piercing  of 
Christ's  side,  but  as  this  was  the  act  of  a  Roman  soldier  J^ 
and  not  of  the  Jewish  people,  it  must  be  regarded  as 
only  a  partial  fulfilment  of  the  prophecy.  It  refers  to 
all  the  sufferings  of  Christ,  which  culminated  in  his 
death  on  the  cross,  and  affirms  that  then  the  Jews  will 
admit  what  heretofore  they  have  rejected,  a  suffering 
and  dying  Messiah.  Tliere  is  a  change  of  person  from 
the  first  to  the  third,  which  is  not  unusual  with  the 
prophets,  (see  Jv^ordheimer's  Grammar,  §  7G8,  1,  6,) 
and  which,  in  view  of  v.diat  was  to  be  said  in  reference 
to  the  speaker,  was  highiy  appropriate. 

This  passage  has  always  been  regarded  as  one  of  no 
small  difficulty  ;  at  least,  the  expositors  have  found  no 
small  difficulty  with  it,  from  the  fact  that  if  its  obvious 
meaning  be  admitted,  a  real  prophecy  and  a  suffering 


280  Z  E  C  H  A  R  I  A  H  . CHAPTER    XII. 

and  yet  divine  Messiah  must  also  be  admitted.  .  Hence 
Jews  in  earlier  times,  and  neologists  in  later,  have 
endeavored  to  get  rid  of  this  meaning.  Some  alleged 
that  "iP7  here  means  not  to  pierce,  but  to  grieve,  or  to 
insult,  and  that  the  charge  is  that  of  insulting  or  blas- 
pheming God.  This  is  the  rendering  of  the  LXX  and 
the  Chaldee.  Calvin  favors  it  to  a  certain  extent,  but 
finds,  in  the  literal  fulfilment  on  the  cross,  a  divinely 
arranged  procedure,  giving  a  symbolical  exemplification 
of  this  insulting  treatment  of  God.  Rosenmuller, 
Eichorn,  Theiner,  Maurer,  De  Wette,  Winer,  and  others, 
contend  very  strenuously  for  this  opinion.  But  it  is  a 
sufficient  objection  to  it  that  the  word  never  occurs  in 
that  sense,  but  always  in  the  sense  of  literal  piercing, 
even  in  this  prophecy,  (ch.  13  :  3.)  And  the  whole 
context  is  at  variance  with  this  meaning.  The  mourn- 
ing, to  which  it  is  compared,  was  for  a  literal  piercing, 
or  death,  in  the  case  of  Josiah,  and,  unless  it  is  a  literal 
death  here,  the  depth  of  sorrow  indicated  in  these  words 
seems  hardly  explicable,  and  the  analogy  fails. 

That  the  passage  refers  to  Messiah  was  admitted, 
even  among  the  Jews,  the  later  interpreters  explaining 
it  of  Messiah  Ben  Joseph,  or  the  suffering  Messiah, 
whom  they  invented  to  meet  the  passages  of  Scripture 
that  speak  so  clearl}^  of  this  characteristic  of  the  prom- 
ised Redeemer.  But  as  they  believed  that  this  Messiah 
son  of  Joseph  was  a  mere  man,  the  difliculty  met  them 
that  Jehovah  declared  "they  shall  look  on  me  whom 
they  have  j^ierced  ;''  so  that  if  it  refers  to  the  Messiah 


ZECHARIAH. CHAPTER    XII.  281 

he  cannot  be  a  mere  man,  but  must  be  divine.  To 
escape  this  difficulty,  they  changed  the  text,  and  made 
it  read  "  him,"  instead  of  "  me."  This  was  at  first  only 
a  marginal  reading,  as  appears  from  some  of  the  MSS., 
but  was  afterwards  admitted  into  the  text.  But  man}' 
of  the  most  able  Jews  reject  this  gloss,  and  admit  that 
"  me  "  is  the  true  reading.  Scarcely  any  scholar  of  any 
note,  even  among  the  infidel  critics,  admits  this  interpo- 
lation. Hence  this  evasion  is  utterly  inadmissible,  and 
the  text  still  stands,  asserting  that  the  Jews  would  look 
at  Jehovah  whom  they  had  slain,  a  prophecy  which  can 
only  be  interpreted  in  the  light  of  the  cross. 

It  is  useless  to  discuss  the  opinion  of  some  of  the 
early  Jews,  adopted  in  later  times  by  Jahn,  Bauer,  Ber- 
tholdt,  and  others,  that  the  mourning  here  was  for  the 
death  of  Judas  Maccabeus,  or  some  other  Jewish  leader, 
for  this  is  liable  to  the  same  objections  with  the  last- 
named  opinion.  Calmet  admits  this  view,  but  says  that 
Judas  Maccabeus  was  a  type  of  Christ.  Ackermann, 
who  quotes  it  at  length,  coincides  with  it  as  most  prob- 
able. But  there  is  no  necessity  for  supposing  any  such 
reference  as  this,  for  the  context  refers  obviously  to 
events  later  than  the  Maccabean  age,  and  events  some 
of  which  are  still  future.  Indeed,  this  very  mourning 
is  obviously  yet  to  take  place. 

Hence,  the  only  meaning  that  the  text  will  bear  is, 

that  Jehovah  is  the  speaker,  and  that  he  is  speaking  of 

himself,  and  the  manner  in  which  he  has  been  treated 

by  his  people,  and  will  be  hereafter.     Having,  in  the 

18 


282  ZECHARIAH. CHAPTER     XII. 

11  In  that  day  shall  there  be  a  great      ing  of  Hadadrimmon  in  the  valley  of 
mourning  in  Jerusalem,  as  the  mourn-      Megiddon. 

previous  passage,  under  the  symbol  of  a  shepherd, 
declared  how  the  people  would  treat  him,  in  their 
blindness  and  madness,  he  then  predicts  that  they  would 
V  repent  of  this  treatment,  and  turn  to  him  with  deep  and 
heartrending  penitence. 

When  their  eyes  were  open  to  see  what  they  had 
done,  they  would  mourn.  The  bitterness  of  this  mourn- 
ing is  described  by  two  illustrations,  a  private  and  a 
'  public.  The  private  is  the  grief  that  a  parent  feels  at 
the  loss  of  a  first-born  and  an  only  child.  The  bitter- 
ness of  this  agony  in  any  parent  is  a  most  vivid  image 
of  sorrow,  but  to  a  Jew,  with  his  passion  for  posterity, 
and  his  impression  of  disgrace  and  curse  connected  with 
childlessness,  this  illustration  was  one  of  the  most  sig- 
nificant that  could  be  used.  There  is  an  allusion  to  this 
passage  in  Matt.  24  :  30,  and  also  in  Rev.  1:7,  imply- 
ing its  Messianic  interpretation. 

V.  11.  "  And  in  that  day  the  mourning  shall  be  great  in  Jerusa- 
lem, as  tlie  mourning'  of  Hadadrimmon  in  the  vale  of  Meg-iddo." 

Y.  11  expresses  the  public  example  of  sorrow^,  and  it 
was  the  most  expressive  in  the  histoiy  of  the  Jewish 
people.  The  death  of  the  good  Josiah  was  the  darkest 
and  saddest  event  in  the  history  of  the  monarchy,  for  it 
was  the  quenching  of  all  hope.  He  was  a  link  of  bright 
memories  in  the  past,  and  bright  hopes  in  the  future, 
and  when  he  fell,  and  fell  under  the  displeasure  of  God^ 
it  was  as  the  giving  up  of  the  ghost.     It  was  like  the 


ZECHARIAH. CHAPTER     XII.  283 

12  And  the  land  shall  raouru,  every  apart,  and  their  wives  apart  ;  the  fa- 
family  apart  ;  the  family  of  the  house  mily  of  Shimei  apart,  and  their  wives 
of  David  apart,  and  their  wives  apart  ;      apart ; 

the  family  of  the  house  of  Nathan  14  All  the  families  tliat  remain, 
apart,  and  their  wives  apart ;  every  family   apart,   and  their  wives 

13  The  family  of  the  house  of  Levi     apart. 

death  of  Hampden  in  the  Enghsh  histoiy,  or  hke  what 
the  death  of  Washington  in  the  darkest  hour  of  the 
Revokition  would  have  been  in  our  own,  acakmity  that 
would  have  wrung  a  wail  of  agony  and  despair  from  a 
whole  people, 

Hadad  Rimmon  was  the  name  of  a  place  in  the  plain 
of  Esdraelon,  that  great  battle-field  of  nations,  near 
Megiddo,  and  was  called,  in  the  time  of  Jerome,  Maxi- 
mianopolis.  It  was  probably  named  from  the  Syrian 
god,  Rimmon. 

V.  12 — 14.  "  And  the  land  mourns,  family  by  family  apart  ;  the 
family  of  the  house  of  David  apart  and  their  wives  apart  ;  the 
family  of  the  house  of  Nathan  apart  and  their  wives  apart  ;  the 
family  of  the  house  of  Levi  apart  and  their  wives  apart  ;  the  fam- 
ily of  the  house  of  Shimei  apart  and  their  wives  apart  ;  all  the 
remaining'  families,  family  by  family  apart,  and  their  wives  apart." 

y.  12 — 14  describes  the  universality  of  this  mourn- 
ing. It  should  extend  to  every  family,  and  every  indi- 
vidual, leading  each  one  to  retire  alone  and  weep.  The 
selection  of  names  seems  designed  to  express  the  fact, 
that  from  the  highest  to  the  lowest  this  mourning 
should  extend.  David  and  Levi  express  the  kingly  and 
priestly  orders,  or  the  civil  and  ecclesiastical,  whilst 
Nathan,  who  was  not  the  prophet,  but  a  descendant  of 
David,  (see  2  Sam.  5  :  14,  Luke  3  :  31,)  and  Shimei, 
who  was  a  descendant  of  Levi,  (see  Numb.  3  :  18,  21,) 


284  ZECHARIAH. CHAPTER    XII. 

carry  the  lamentation  to  the  remotest  members  of  these 
two  great  orders. 

The  mom^ning  of  the  wives  apart  simply  alludes  to 
the  Jewish  custom  of  separating  the  males  from  the 
females,  even  in  acts  of  worship. 

PRACTICAL    INFERENCES. 

(1.)  There  shall  be  a  revival  of  religion  in  the  future 
history  of  the  Church  that  shall  gather  in  the  Jews, 
(v.  10.) 

(2.)  This  revival  shall  be  characterized  by  the  inva- 
riable marks  of  an  outpouring  of  the  spirit,  namely,  a 
spirit  of  prayer  and  penitence,  (v.  10.) 

(3.)  Prayer  is  the  barometer  of  the  Church.  When 
the  spirit  of  supplication  is  low,  there  is  but  little  of  the 
Spirit  of  God,  and  as  soon  as  the  prayer  meeting  begins 
to  fill  up  with  earnest  suppliants,  the  Christian  may 
hope  for  a  blessing,  (v.  10.) 

(4)  All  true  repentance  arises  from  a  sight  of  a 
dying  Saviour,  one  who  has  died  for  us.  Terror  may 
produce  remorse,  only  a  sense  of  forgiven  sin  will  ever 
produce  true  repentance.  True  repentance  is  after  all 
only  love  weeping  at  the  foot  of  the  cross,  the  soul  sor- 
rowing for  sins  that  have  been^o  freely  forgiven,  (v.  10.) 
(5.)  True  religion  is  a  personal  thing,  and  when  it 
takes  strong  hold  of  the  heart,  will  lead  the  soul  apart 
to  solitary  wrestling  with  God,  and  acts  of  personal 
humbling  before  him.     Confession  of  sins  past  and  re- 


ZECHARIAH. CHAPTER     XIII.  285 

1  In  that  day  there  shall  be  a  foun-     to  the  inhabitants  of  Jerusalem  for  sin 
tain  opened  to  the  honse  of  David  and     and  for  uncleanness. 

solutions  of  obedience  for  time  to  come.  Grace  needs 
solitary  meditation  to  grow,  just  as  much  as  the  plant 
needs  the  repose  and  darkness  of  night,  (v.  12 — 14.) 


IX.  Fruits  of  Penitence. 

Chapter    13  :  1—6. 
ANALYSIS. 

I.  The  opening  of  the  fountain  of  pardon  and  purity,  (v.  1.) 

II.  The  extermination  of  idolatry,  false  prophecy,  and  sorcery 
from  the  land,  (v.  2.) 

III.  The  zeal  of  God's  people  in  the  work  of  cleansing,  (v.  3,) 
and  the  penitent  confessions  of  false  prophets  themselves,  (v. 
4—6.) 


V.  1.  "  In  that  day  there  shall  be  a  fountain  opened,  to  the 
house  of  David,  and  to  the  inhabitants  of  Jerusalem,  for  sin,  and 
for  uncleanness." 

We  have  shown  before  that  the  preceding  chapter 
refers  to  a  great  revival  of  religion  in  the  Church,  which 
is  yet  future,  and  to  this  revival  especially  as  it  should 
include  the  Jews,  who  would  at  that  time  be  restored 
to  the  Church  from  which  they  had  been  so  long  separated 
by  unbelief.  The  depth  of  their  penitence  is  described 
very  vividly  in  ch.  12  :  8 — 14.  Connected  with  this 
penitence,  however,  would  then  be,  what  their  previous 
mourning  had  never  attained,  a  felt  possession  of  par- 
don.   This  is  represented  by  the  metaphor  of  a  fountain, 


286  ZECHARIAH. CHAPTER    XIII. 

2  ^  And  it  shall  come  to  pass  in  that  remembered  :  and  also  I  will  cause  the 

day,  saith  the  Lord  of  hosts,   that  I  prophets  and  the  unclean  spirits  to  pass 

will  cut  off  the  names  of  the  idols  out  out  of  the  land. 
of  the  land,  and  they  shall  no  more  be 

that  bestows  the  double  blessing  of  refreshment  to  the 
thirsty  and  purification  to  the  unclean.  This  fountain 
is  not  then  opened  for  the  first  time,  for  it  has  long 
been  flowing  from  the  riven  rock.  But  it  is  opened 
then  for  the  first  time  to  the  house  of  David,  after  their 
long  and  weary  wanderings.  Like  Hagar  they  had 
wandered  in  the  wilderness  until  they  were  ready  to 
perish,  ignorant  of  the  refreshment  that  was  near  them, 
until  the  Lord  opened  their  eyes  to  see  the  fountain. 
Prominence  is  here  given  to  its  purifying  power,  be- 
cause of  the  guilt  that  had  so  long  rested  on  the  cove- 
nant people.  The  w^ord  "  sin"  here  refers  to  the  guilt, 
and  "  uncleanness  "  to  the  defilement  of  moral  evil,  and 
the  verse  teaches  the  Jews  that  mere  ceremonial  obser- 
vances are  not  sufficient  to  remove  these.  The  two 
cardinal  doctrines  of  justification  and  sanctification  by 
the  blood  of  Christ  are  therefore  here  brought  out 
clearly. 

V.  2.  "  And  it  shall  be  in  that  day,  saith  Jehovah  of  Hosts,  I 
will  cut  off  the  names  of  the  idols  from  the  land,  and  they  shall 
not  be  remembered  any  more  ;  and  also  the  prophets,  and  the 
spirit  of  uncleanness  will  I  remove  from  the  land." 

V.  2  describes  the  consequences  of  this  pardon.  A 
free  forgiveness  does  not  lead  to  indolence,  but  to  a 
more  vigorous  discharge  of  duty  and  extirpation  of  sin. 
The  two  great  sins  of  the  Jewish  people  before  the  cap- 


ZECHARIAH. CHAPTER     XIII.  287 

3  And  it  shall  come  to  pass,  that  father  and  his  mother  that  begat  him 
when  any  shall  yet  prophesy,  then  his     shall   say  xmto  him,  Tliou  shalt  not 

tivity  were  idolatry  and  false  prophecy,  and  these  are 
taken  as  the  types  of  all  ungodliness  of  whatever  speci- 
fic form.  All  actual,  outward  idolatry  and  false  pro- 
phecy have  ceased  among  the  Jews,  and  hence  these 
sins  are  only  the  types  of  sin  in  general.  It  is,  how- 
ever, worthy  of  remark,  that  the  only  sin  of  heart  that 
is  called  emphatically  idolatry,  is  a  sin  that  is  supposed 
to  be  peculiarly  that  which  besets  the  Jew,  the  worship 
of  mammon,  and  who  can  tell  but  that  the  wealth  of  the 
world  is  gathering  into  the  hands  of  Jews,  in  anticipa- 
tion of  that  mighty  Exodus  that  is  yet  to  be  made  by 
the  sons  of  Jacob.  Certain  it  is  that  a  general  conver- 
sion of  the  Jews  would  throw  an  amount  of  wealth  into 
the  treasury  of  the  Lord,  of  which  we  now  can  have  no 
conception,  and  give  a  blow  to  the  rule  of  gold  such 
as  no  other  event  we  can  now  specify  would  be  likely 
to  do.  "  The  spirit  of  uncleanness"  is  here  put  in  con- 
trast with  the  Spirit  of  God,  who  inspired  the  true 
prophets,  and  refers  doubtless  to  more  than  a  mere 
impersonal  depravity  of  human  souls,  but  to  spiritual 
influences  of  demoniac  form,  such  as  are  so  often  re- 
ferred to  in  the  Bible  in  connection  with  sin. 

V.  3.  "  And  it  happens,  if  a  man  still  prophesy,  his  father  and 
his  mother  who  begat  him  say  unto  him,  '  Thou  shalt  not  live,  be- 
cause thou  hast  spoken  falsehood  in  the  name  of  Jehovah,'  and 
his  father  and  his  mother  who  begat  him,  pierce  him  through  in 
his  prophesying." 

Y.  3  describes  in  dramatic  form  the  effect  of  this  re- 


288  ZECHARIAH. CHAPTER     XIII. 

live;  forthouspeakest  lies  in  the  name  4  And  it  shall  come  to  pass  in  that 
of  the  Lord  :  and  his  father  and  his  day,  that  the  prophets  shall  be  ashamed 
mother  that  begat  him  shall  thrust  every  one  of  his  vision,  when  he  hath 
him  through  when  he  prophesieth.         prophesied  ;  neither  shall  they  wear  a 

rough  garment  to  deceive  : 

rnoval  of  sin.  There  is  not  only  a  passive  abandonment 
of  sin,  but  also  an  action  antagonistic  to  it  that  is  strong 
enough  to  overcome  the  most  powerful  principles  of 
our  nature.  The  one  selected  is  parental  affection, 
whose  strength  is  such  as  usually  to  survive  the  greatest 
unworthiness  in  its  object.  The  prodigal  boy  may  be 
despised  and  hated  by  all  the  world,  and  yet  the  heart 
of  the  father  will  yearn  kindly  toward  the  hapless  out- 
cast, and  the  arms  of  the  mother  will  be  ever  ready  to 
fold  him  in  forgiving  love.  Now  the  love  of  duty  that 
can  surpass  an  affection  like  this,  must  be  of  a  most 
controlling  character.  The  precise  incidents  here  con- 
ceived seem  to  have  been  suggested  by  Deut.  13  :  6 — 10, 
18  :  20,  where  the  nearest  relation  of  the  false  prophet 
was  required  to  put  him  to  death,  a  heroic  sense  of 
duty  that  had  been  embodied  thus  in  Hebrew  law,  long 
before  Brutus  made  it  famous  by  a  similar  act  in  Roman 
history.  The  general  truth  is,  that  the  religious  emo- 
tions shall  swallow  up,  like  Aaron's  rod,  all  others  in 
the  nature. 

V.  4.  "And  it  happens  in  that  day,  the  prophets  ai-e  ashamed 
from  their  vision  in  their  prophesying-,  and  they  shall  no  longer 
put  on  the  mantle  of  hair  to  deceive." 

Y.  4  declares  that  so  general  will  be  the  power  of 
this  religious  reformation,  that  even  sin  itself  shall  hide 
its  head  in  shame.    The  false  prophets  shall  be  ashamed 


ZECHARIAn. CHATTER     XIII.  289 

5  But  he  shall  say,  I  am  no  prophet,  C  And  one  shall  say  unto  him,  What 
I  am  an  husbandman  ;  for  man  taught  are  these  wounds  in  thy  hands  ?  Then 
me  to  keep  cattle  from  my  youth.  he  shall  answer,  Those  with  which  I  was 

wounded  in  the  house  of  my  friends. 

to  utter  their  pretended  visions.     The  prophets  usually 

wore  a  hairy  garment,  such  as  was  worn  by  mourners, 

because  of  the  solemn  and  often  mournful  purport  of 

their  messages.     Hence    deceivers    adopted  the  same 

garb,  but  this  symbol  of  deception  shall  then  be  laid 

aside  in  dread  of  the  fiery  storm  of  zeal  for  God  that 

shall  sweep  the  land. 

V.  5,  6.  "And  he  says,  '  I  am  not  a  prophet,  I  am  a  husbandman, 
for  a  man  has  sold  me  from  the  time  of  my  youth.'  And  he  (the 
former)  says  unto  him,  '  What  then  are  these  wounds  between  thy 
hands  V  And  he  replies  :  (they  are  the  wounds)  '  which  I  received 
in  the  house  of  my  lovers.'  " 

Y.  5  and  6  describe  in  dialogue  form  the  detection  of 
one  of  these  prophets.     He  is  seized  by  some  zealous 
vindicator  of  the  law,  and  in  his  fright  he  exclaims  that 
he  is  not  a  false  prophet,  but  a  field  servant,  who  was 
purchased  for  that  purpose   in  his  youth,   and  hence 
could  not  have  exercised  the  prophetic  function,  being 
under  the  absolute  control  of  a  master.     The  interro- 
gator, however,  detects  falsehood  in  the  statements  of 
the  prophet,  and  forces  him  to  confess  his  character. 
He  sees  scars  in  his  hands.     The  phrase  "  between  thy 
hands, "means  this,  as  appears  from  Prov.  26  :  13,  where 
"  between"  has  the  same  signification.    He  demands  an 
explanation  of  these  scars,  and  the  guilty  man  confesses 
with  shame  that  they  were  received  in  the  service  of 
idols.    This  verse  is  often  applied  to  Christ,  in  the  gross- 


290  ZECHARIAH. CHAPTER    XIII. 

est  misapprehension  of  its  meaning.  It  applies  solely 
to  the  detected  false  prophet.  Some  have  taken  the 
passage  as  a  continuance  of  his  defence,  asserting  that 
these  were  scars  received  from  his  master,  but  besides 
destroying  the  fine  dramatic  finale  that  the  real  sense 
gives  us,  it  is  inconsistent  with  the  terms  used.  "  Lov- 
ers," in  the  Hebrew,  is  the  word  usually  employed  to 
represent  the  objects  of  idolatrous  love  and  service,  and 
must  so  be  taken  here,  and  1  Kings  18  :  28,  and  other 
passages  show  that  cutting  the  flesh  was  a  part  often  of 
idolatrous  worship).  It  is,  therefore,  the  trembling  con- 
fession of  a  confused  culprit,  who  is  detected,  and  in 
shame  and  terror  acknowledges  his  crime  in  hope  of 
mercy. 

But  it  is  proper  to  say  that  some  of  the  ablest  inter- 
preters prefer  the  other  interpretation,  which  repre- 
sents the  scars  as  received  from  his  parents,  among 
whom  are  Calvin,  Hitzig,  Maurer,  Ackermann,  and  some 
of  the  older  expositors.  Hengstenberg,  Henderson,  and 
others  prefer  the  one  just  given,  making  the  passage  to 
be  a  highly  picturesque  description  of  the  zeal  for  God, 
the  hatred  of  evil,  and  the  shrinking  fear  and  conceal- 
ment of  sin  that  will  be  found  in  the  great  Revival  of 
the  future. 

PRACTICAL    INFERENCES. 

(1.)  The  fountain  of  pardon  and  purity  is  flowing  be- 
side many  a  soul  that  is  too  blind  to  perceive  it,  (v.  1.) 
(2.)  The  atoning  work  of  Christ  has    provided  for 


ZECIIARIAH.  —  CHAPTER     XIII.  291 

purity  as  well  as  pardon,  and  the  one  is  inseparable 
from  the  other.  Ignorance  or  malignity  must  be  the 
origin  of  the  averment  that  justification  by  faith  is  not 
favorable  to  sanctification,  (v.  1,  2.) 

(3.)  Love  to  God  must  be  paramount  to  all  other 
affections,  even  the  tenderest  of  which  the  heart  is  ca- 
pable. It  is,  in  our  present  imperfect  sanctification, 
inconceivable  to  us  how  we  could  acquiesce  in  the  per- 
dition of  our  children,  without  a  pang  that  would  poison 
all  the  bliss  of  heaven,  and  yet  it  shall  be  so.  Much  as 
we  love  them,  we  shall  love  God  and  his  law  immeasur- 
ably more,  (v.  3.) 

(4.)  Sinners  shall  at  last  be  made  to  confess  their  sins, 
and  the  justice  of  their  punishment,  and  the  bitterest 
drop  in  the  cup  of  their  agony  will  be  that  they  have 
wrung  it  out  for  themselves,  and  that  it  is  all  just, 
(v.  4—6.) 


X.  The  Sword  Awaking  against  the  Shepherd. 

Chapter  13  :  ^—9. 

ANALYSIS. 

I.  The  Divine  decree,  that  Christ  should  die  for  the  sins  of  his 
people,  (v.  1.) 

II.  The  dismay  and  dispersion  that  his  death  would  occasion, 
(v.  7,  8.) 

III.  The  salvation  of  the  elect  through  much  tribulation,  (v.  9.) 


It  is  not  unusual  with  the  prophets  to  give  at  the 
opening  or  the  close  of  a  prophecy  a  summary  of  its 


292  ZECHARIAH. CHAPTER     XIII. 

contents.  An  instance  of  the  first,  we  have  in  ch.  11  : 
1-3,  and  an  instance  of  the  second  we  have  in  the  pas- 
sage before  us.  It  sums  up  the  preceding  prophecy, 
which  had  declared  the  assumption  of  the  pastoral  charge 
of  the  flock  by  the  Messiah,  his  rejection  by  the  people, 
their  rejection  by  God,  their  dispersion  and  subsequent 
restoration.  This  summary  is  in  this  case  the  more  ne- 
cessary, because  the  reason  for  cutting  off  the  Messiah 
was  not  stated.  Only  the  human  agency  was  brought 
out,  because  the  deeper  significance  of  this  awful  fact 
was  not  pertinent  to  the  scope  of  that  portion  of  the 
prophecy.  It  seemed  a  mysterious  thing  that  one  whose 
coming  was  to  be  such  a  blessing  should  be  cut  off  be- 
fore he  had  bestowed  that  blessing.  It  seemed  a  final 
triumph  of  wickedness,  and  a  defeat  of  the  merciful  pur- 
poses of  God  by  the  insane  folly  of  man.  It  was  there- 
fore necessary  before  ending  the  prophecy  to  bring  to 
view  that  deeper  mystery  that  underlaid  this  fact,  and 
show  that  God's  great  purposes  were  in  it  all,  and  that 
what  seemed  man's  final  ruin  was  really  man's  appointed 
salvation. 

The  meaning  of  this  passage  is  clearly  fixed  by  Christ, 
when  in  Matt.  26  :  31,  32,  he  applies  it  expressly  to  him- 
self, at  that  dread  hour  when  he  was  about  to  finish  the 
mystery  of  redemption.  There  is  in  the  whole  compass 
of  human  knowledge,  nothing  more  awfully  sublime, 
than  this  seeming  schism  in  the  Godhead.  It  is  as  if  sin 
was  so  dreadful  an  evil,  that  the  assumption  of  its  guilt 
by  a  sinless  Mediator  must  for  a  time  make  a  division 


ZECHARIAH. CHATTER    XIII.  293 

7  •!  Awake,  0  sword  against  my  smite  the  Shepherd,  and  the  sheep 
Shepherd,  and  against  the  man  ihat  is  shall  be  scattered  :  and  I  will  turn 
my  fellow,   saith  the  IjOrd  of  hosts :     mine  hand  upon  the  little  ones. 

even  in  the  absolute  unity  of  the  Godhead  itself.  It  is 
the  most  awful  illustration  of  the  repulsive  and  separat- 
ing power  of  sin,  that  the  history  of  the  universe  affords. 

V.  7.  "  0  sword  !  awake  against  my  shepherd,  against  a  man, 
my  nearest  kin,  saith  Jehovah  of  Hosts,  smite  the  shepherd,  and 
the  sheep  shall  be  scattered,  and  I  will  bring  back  my  hand  upon 
the  little  ones." 

This  verse  has  been  variousl}^  interpreted.  Calvin 
thinks  that  it  applies  to  Christ  only  in  common  with  the 
whole  body  of  pastors,  and  cannot  be  restricted  to  him 
or  to  his  death.  Maurer  refers  it  to  Jehoiakim,  others 
to  Pekah,  others  to  Judas  Maccabeus,  and  others  to  the 
false  prophets  of  v.  4 — 6.  But  as  Sanctius  well  re- 
marks, we  have  this  verse  expounded  by  the  very  best 
expositor,  Jesus  Christ,  and  applied  specifically  to  him- 
self, in  Matt.  26  :  31.  The  obvious  connection  of  this 
verse  with  ch.  11  :  4 — 14,  would  corroborate  this  expo- 
sition, were  it  necessary  to  add  to  the  authority  of  the 
omniscient  prophet. 

The  sword  is  the  symbol  of  judicial  power.  The 
taking  away  of  life  being  the  highest  function  of  gov- 
ernment, the  sword,  which  is  the  instrument  of  violent 
death,  was  selected  as  the  symbol  of  these  functions. 
The  magistrate  was  called  one  who  beareth  the  sword, 
see  Eom.  13  :  4,  because  he  wielded  judicial  power. 
Hence  the  great  doctrine  here  set  forth  is,  that  the  death 
of  Christ  was  a  judicial  act,  in  which  he  endured  the 


294  ZECHARIAH.^ — CHAPTER     XIII. 

penalty  of  that  law  whose  penal  power  was  symbolised 
by  this  sword  of  divine  wrath.  The  sheep  had  deserved 
the  blow,  but  the  shepherd  bares  his  own  bosom  to  the 
sword,  and  is  wounded  for  the  sins  of  his  people,  and 
bears  those  sins  in  his  own  body  on  the  tree.  The  vica- 
rious nature  of  the  atonement  is  therefore  distinctly  in- 
volved in  this  passage. 

But  who  was  this  shepherd?  "  A  man,  my  nearest 
kin."  He  was  a  man,  with  all  human  sympathies  and 
emotions,  but  he  was  more  than  a  man,  the  nearest  kin 
of  Jehovah.  The  word  i^^^?  is  only  found  elsewhere  in 
the  Pentateuch,  where  it  is  used  for  the  nearest  kin,  and 
sometimes  as  synonymous  with  brother.  See  Lev.  5:17, 
etc.  It  is  never  used  to  indicate  similarity  of  office,  as 
Socinians  assert  on  this  passage,  but  always  nearness  of 
relation  or  kindred.  Hence  it  here  must  refer  to  a  human 
nature  that  beyond  this  humanity  has  a  nature  in  the 
nearest  possible  relation  to  Jehovah,  which  of  course 
must  be  a  divine  nature.  Hence  we  have  here  clearly 
a  twofold  nature  in  the  suffering  Messiah,  human  and 
divine. 

The  versions  vary  in  rendering  this  phrase. 

The  LXX  renders  it,  "  a  man,  my  fellow-citizen  ;" 
Aquila,  "  a  man,  my  kinsman  ;"  Symmachus,  "  a  man 
of  my  people  ;"  Theodotian,  "a  man,  my  neighbor  ;" 
the  Syriac,  "the  man,  my  friend  ;"  the  Yulgate,  "  a  man, 
my  connection  ;"  De  Wette,  "  the  man,  my  equal  ;" 
Arnheim,  "  the  man  whom  I  have  associated  with  my- 
self."    The  last  two  versions  are  remarkable,  as  coming 


Z  EC  H  ARIA  II. CHAPTER    XIII.  295 

8  And  it  shall  come  to  pass,  that  in  therein  shall  be  cut  off  and  die  ;  but 
all  the  land,  saith  the  Lord,  two  parts      the  third  shall  be  left  therein. 

the  one  from  a  Rationalist  and  the  other  from  a  Jew, 
and  express  very  nearly  the  exact  truth.  It  is  one 
equal  with  God,  and  associated  with  him,  and  such  an 
one  can  only  be  found  in  Immanuel. 

The  scattering  of  the  sheep  must  not  be  limited 
exclusively  to  the  dispersion  of  the  disciples  on  the 
night  of  Christ's  arrest,  but  refers  to  that  general  dis- 
persion that  should  follow  the  death  of  Messiah.  The 
flock  that  the  shepherd  was  to  feed  was  the  whole 
theocratic  people,  of  whom  the  Christians  were  but  a 
part.  The  dispersion,  therefore,  applies  to  the  whole 
people.  The  extent  of  the  dispersion  is  explained  in 
the  next  verses.  To  "  bring  back  the  hand  "  is  to 
interpose  in  reference  to  any  one,  whatever  be  the  ani- 
mus of  the  interposition,  and  to  do  so  upon  the  little 
ones,  is  that  interposition  in  favor  of  the  humble  and 
faithful  that  is  alluded  to  elsewhere,  (see  ch.  11  :  7,  11.) 
It  was  partly  fulfilled  in  the  gathering  of  Jewish  disci- 
ples into  the  Christian  church. 

V.  8.  "And  it  sball  be  in  all  the  land,  saith  Jehovah,  two  por- 
tions shall  be  cut  off  and  die,  and  the  third  portion  shall  remain 
in  it." 

Y.  8  predicts  the  destruction  of  a  majority  of  the 
theocratic  people,  after  the  death  of  Messiah.  The 
phrase,  "  a  mouth  of  two,"  (probably  a  mouth-portion 
of  two,  a  double  portion  of  eatables,)  is  taken  from 
Deut.  21  :  7,  and  here  means  a  large  portion.     This 


296  ZECHARIAH. CHAPTER     XIII. 

9  And  I  ■will  bring  the  third  part  name,  and  1  will  hear  them  ;  I  will  say, 

through  the  fire,  and  will  refine  them  It  is  my  people  ;  and  they  shall  say, 

as  silver  is  refined,  and  will  try  them  The  Lord  is  my  God. 
as  gold  is  tried  ;  they  shall  call  on  my 

was  fulfilled  in  the  immense  destruction  of  the  Jewish 

people  that  took  place  after  the  death  of  Christ,  when 

probably  two-thirds  of  the  nation  were  destroyed  by 

war,  pestilence,  and  famine. 

V.  9.  "  And  I  bring  the  third  part  into  the  fire  and  purify  them 
as  silver  is  purified,  and  try  them  as  gold  is  tried.  They  shall 
call  upon  my  name,  and  I  will  hear  them,  I  will  say  they  are  my 
people,  and  they  shall  say,  Jehovah  is  my  God." 

Y.  9  declares  that  the  smaller  portion  that  would  be 
saved,  must  be  brought  through  great  trials.  This 
portion  includes  not  only  the  Jews  who  were  converted 
to  Christianity,  and  who  passed  through  the  fires  of 
persecution,  but  also  that  portion  that  survived  the  dis- 
persion, and  still  remain  in  unbelief  They  are  still  in 
the  furnace,  but  the  time  comes  when  they  shall  be 
purified  and  return  to  God  in  covenant  love,  and  be 
received  by  him  again  into  favor.  These  verses,  there- 
fore, give  us  an  epitomised  history  of  redemj)tion,  and 
show  that  there  are  yet  purposes  of  mercy  in  reserve 
for  the  ancient  covenant  people. 

PRACTICAL    INFERENCES. 

(1.)  How  fearful  an  evil  is  sin,  when  it  could  call 
forth  the  sword  against  God's  own  co-equal  and  well- 
beloved  Son !  (v.  7.) 

(2.)  Christ  was  man,  and  yet  equal  with  God,  (Phil. 
2  :  6,)  or,  God  and  man  in  one  person,  (v.  7.) 


ZECHARIAH.  —  CHAPTER     XIV.  297 

(3.)  The  death  of  Christ  was  the  judicial  sentence  of 
God  against  sin,  the  endurance  of  the  penalty  of  the 
law,  and  was,  therefore,  strictly  vicarious  and  propitia- 
tory, (v.  7.) 

(4.)  No  human  merit  can  mingle  with  the  infinite 
merit  of  the  work  of  Christ,  for  he  trode  the  wine-press 
alone.  It  is  impossible  for  us  to  eke  out  our  works 
with  Christ's  work,  or  to  attempt  with  our  "  filthy  rags  " 
to  patch  the  seamless  robe  of  his  righteousness.  When 
the  shepherd  was  smitten  the  sheep  were  scattered,  and 
the  blow  fell  on  him  alone,  (v.  7.) 

(5.)  God  often  makes  his  people  pass  through  the 
furnace,  not  that  they  may  perish,  but  that  they  may  be 
purified,  and  thus  reach  a  better  salvation,  (v.  9.) 


XI.    Future  Struggles  and  Triumphs  of  the  Church. 

Chapter    14. 

ANALYSIS. 

I.  Great  assault  on  the  people  of  God,  (v.  1,  2.) 

II.  Interposition  of  God  in  their  favor,  (v.  3,)  giving  them  some 
remarkable  means  of  escape,  (v.  4,  5  ;)  and  after  a  mingled  con- 
dition of  things,  a  final  and  glorious  deliverance,  (v.  6,  1.) 

III.  Spiritual  blessings    and  enlargement  :     (1)    a   perennial 
source  of  spiritual  refreshment,  (v.  8  ;)    (2)  the  true  God  the  on 
object  of  worship  throughout  the  world,  (v.  9  ;)   (3)  special  facil- 
ities for  intercourse  among  the  people  of  God,  (v.  10,  11.) 

IV.  Judgments  on  the  enemies  of  God  and  his  people,  (v.  12 — 
15  ;)  submission  of  all  nations  to  God's  laws,  under  heavy  penal- 
ties, (v.  16—19.) 

V.  Universal  holiness,  (v.  20,  21.) 

19 


298  ZECHARIAH. CHAPTER     XIV. 

This  chapter  is  one  of  those  portions  of  Scripture 
which,  hke  sealed  orders  to  a  vessel,  which  are  not  to 
be  opened  until  a  certain  latitude  is  reached,  can  only 
be  read  in  perfect  comprehension  after  the  Church  has 
reached  a  point  in  her  history  yet  future.  Until  the 
seal  is  removed  at  the  appointed  time,  we  can  only  con- 
jecture the  full  meaning  of  the  predictions,  and  await 
the  clearer  light  of  the  future.  The  chapter  seems  to 
refer  to  facts  distinct  from  those  predicted  in  the  last 
chapter,  probably  the  last  great  events .  of  the  present 
dispensation,  that  are  described  in  other  prophecies  in 
terms  of  such  fearful  grandeur.  It  seems  to  point  to 
that  last  great  struggle  of  the  powers  of  evil  with  the 
Church,  which  is  to  be  ended  by  the  coming  of  Christ 
in  great  power,  and  the  complete  establishment  of  his 
kingdom  of  glory.  It  is  therefore  parallel  with  the 
prediction  of  Enoch,  concerning  the  coming  of  the  Lord 
with  ten  thousand  of  his  holy  ones  ;  with  that  of  Ezek. 
39,  about  the  battle  of  Gog  and  Magog,  and  the  corres- 
ponding passage  in  Rev.  20,  referring  to  the  same  great 
events.  The  general  facts  predicted  are,  a  wide  com- 
bination against  the  Church,  a  time  of  trouble  ensuing, 
in  the  midst  of  which  the  Lord  appears  in  terrible 
power,  destroys  the  enemies  of  his  people,  establishes 
the  Church  in  permanent  glory,  inflicts  enduring  pun- 
ishment on  the  finally  wicked,  and  brings  about  a  state 
of  holiness  that  shall  be  the  last  and  perfected  state  of 
the  Church. 

This  chapter  has  been  variously  interpreted  by  expo- 


Z  E  C  H  A  R  I  A  II  . CHAPTER     XIV.  299 

1  Behold,  the  clay  of  the  Lorb  com-  2  For  I  will  gather  all  nations  against 
eth,  and  thy  spoil  shall  be  divided  in  Jerusalem  to  battle  ;  and  the  city  shall 
the  midst  of  thee.  be  taken,  and  the  houses  rifled,  and 

sitors.  Calvin,  Grotius,  Dathius,  Ackermann,  and  others 
refer  it  to  tlie  times  of  the  Maccabees.  The  early  in- 
terpreters, such  as  Jerome,  Cyril,  and  Theodoret,  and 
among  the  later,  Lowth,  Scott,  Adam  Clarke,  and  Hen- 
derson apply  the  first  part  to  tlio  destruction  of  Jerusa- 
lem by  Titus,  and  the  rest  to  events  yet  future.  It  is 
evident  that  no  events  have  yet  occurred  in  history  to 
which  these  predictions  are  applicable  without  much 
forcing,  and  it  seems  most  natural  to  interpret  the  first 
verses  of  the  chapter  as  we  interpret  the  rest. 

V.  1.  "  Behold  a  day  comes  to  Jehovah.  And  thy  spoil  is  di- 
vided in  the  midst  of  thee." 

The  phrase  "a  day  comes  to  Jehovah,"  means  more 
than  that  the  day  of  Jehovah  comes.  It  conveys  the 
thought  that  this  time  is  to  be  one  of  special  glory  to 
Jehovah,  in  which  his  government  shall  be  vindicated 
and  his  name  glorified.  The  second  member  of  the 
verse  is  addressed  to  the  Church,  and  shows .  that  she 
also  shall  share  in  the  glory  of  this  day.  The  promise, 
"thy  spoil  shall  be  divided  in  the  midst  of  thee,"  is  a 
promise  of  victory  and  security.  Victory  is  indicated 
by  "spoil,"  and  security  by  the  manner  in  which  the 
spoil  was  to  be  divided  ;  not  secretly  in  places  of  con- 
cealment, for  fear  of  a  return  of  the  enemy,  but  openly 
in  the  midst  of  the  city  ;  showing  that  the  enemy  is 
completely  vanquished.  Hence  this  verse  is  the  cap- 
tion of  the  prophecy,  showing  that  it  predicts  glory  to 


300  ZECHARIAH. CHAPTER    XIV. 

the  women  ravished  ;  and  lialf  of  the  3  Then  shall  the  Lord  go  forth,  and 

city  shall  go  forth  into  captivity,  and  fight  against  those  nations,  as  when  he 

the  residue  of  the  people  shall  not  be  fought  in  the  day  of  battle, 
cut  off  from  the  city. 

God  and  triumph  to  his  Church,  taking  Jerusalem  here 

as  the  symbol  of  the  Theocracy,  or  the  Church  of  the 

future. 

V.  2.  "And  I  collect  all  the  nations  against  Jerusalem  to  battle, 
and  the  city  is  taken,  and  the  houses  plundered,  and  the  women 
dishonored,  and  half  the  city  go  forth  into  captivity,  and  the  rem- 
nant of  the  city  shall  not  be  cut  off  from  the  city." 

Y,  2  explains  how  this  spoil  comes  to  be  in  the  hands 
of  the  Church.  It  is  the  spoil  of  those  who  have  come 
up  to  destroy  her.  In  consequence  of  her  coldness  and 
defections,  a  combination  of  enemies  is  allowed  against 
her.  This  is  represented  under  the  image  of  a  siege, 
with  obvious  allusion  to  the  capture  of  Jerusalem  by 
Babylon.  There  is  first  the  investiture  of  the  city  by 
the  besiegers,  then  the  breach,  and  then  the  pillage, 
brutalit}^,  and  cruelty  that  accompanied  the  sack  of  a  city. 
But  this  capture  should  not  be  like  the  first  one,  so 
vividly  in  their  memory  then,  for  * '  the  remnant  of  the 
city  shall  not  be  cut  off  from  the  city."  There  shall  be 
a  faithful  few  who  shall  be  left  like  wheat  when  the 
chaff  has  been  winnowed  by  the  tempest,  and  who  shall 
not  be  cut  off  from  the  city. 

Y.  3.  "  And  Jehovah  goes  forth,  and  fights  against  those  hea- 
then, as  in  the  day  of  conflict,  in  the  day  of  battle." 

When  the  scene  is  darkest,  and  the  enemies  of  the 
Church  seem  to  be  completely  victorious,  God  himself 
appears  in  a  form  of  terrible  majesty,  and  takes  part 


Z  E  C  11  A  R  I  A  11  . C  II  A  r  T  E  li     XIV.  301 

4  ^  And  his  feet  shall  stand  in  that  toward   the   west,  and  there  shall  he  a 

da}'  upon  the  mount  of  Olives,  which  very  great   valley  ;   and   half  of  the 

is  hefore  Jerusalem  on  the  east,  and  mountain   shall    remove    toward  the 

the  mount  of  Olives  shall  cleave  in  north,  and  half  of  it  toward  the  south, 
the  midst  thereof  toward  the  east  and 

against  the  invading  nations.  What  shall  be  the  exact 
mode  of  this  interposition,  the  event  only  can  fully  de- 
clare. "  The  day  of  conflict,"  alluded  to  in  the  second 
member  of  the  verse,  is  probably  the  Egyptian  deliver- 
ance, which  is  called  a  battle  in  Ex.  14  :  14,  15  :  3, 
and  which  always  was  regarded  as  the  deliverance  of 
the  nation,  by  way  of  eminence. 

V.  4.  "And  his  feet  shall  stand  in  that  day  on  the  mount  of 
Olives,  which  is  before  Jerusalem,  on  the  east,  and  the  mount  of 
Olives  is  split  in  the  midst  from  east  to  west,  a  great  valley,  and 
half  the  mountain  recedes  to  the  north,  and  half  to  the  soutli." 

Y.  4  describes  the  first  great  act  of  interposition,  viz., 

an  earthquake,  which  divides  the  Mount  of  Olives  in 

half,  and  opens  out  a  valley  toward  the  Jordan,  which 

would  be  a  prolongation  eastward  of  the  valley  of  Je- 

hoshaphat.     The  mount  of  Olives  is  chosen  as  the  spot 

that  commanded  the    finest  view   of  Jerusalem,   and 

hence  the  one  most  suitable  for  God  to  occupy  as  a 

position  of  observation. 

V.  5.  "And  ye  flee  into  my  mountain  vallej^,  for  the  mountain 
valley  will  extend  to  Azal,  and  ye  shall  flee,  as  ye  fled  before  the 
earthquake,  in  the  days  of  Uzziah,  king  of  Judah,  and  there  comes 
Jehovah  my  God,  all  holy  ones  with  thee." 

Y.  5  explains  the  reason  for  opening  out  this  valley. 

The  Mount  of  Olives  would  be  an  obstacle  in  the  way 

of  a  sudden  flight  from  the  city.     When,  therefore,  the 

earthquake  was  sent  in  judgment  on  the  enemies  of  the 


302  ZECHARIAII. CHAPTER     XIV. 

5  And  yo  shall  flee  to  the  valley  of     mountains  shall  reach  unto  Azal :  yea, 
the  mountains  ;  for  the  valley  of  the     ye  shall  flee,  like  as  ye  fled  from  be- 

Churcli,  it  was  necessary  that  the  few  faithful  should  be 
enabled  to  escape  like  Lot  from  Sodom  ;  andto  enable 
them  to  do  so  in  the  speediest  manner,  the  same  might}^ 
convulsion    that  was   sent  to   swallow  up   the   enemy 
opened  up  a  way  of  escape  for  them.     "  My  mountain- 
valley,"  (lit.  valley  of  my  mountains,)  would  seem  to  be 
the  ^-alle}'  of  Jehoshaphat,  which  lay  along  Zion  and 
Moriah,  which  may  be  called  God's  mountains,  from 
their  peculiar  sacredness.     This  is  said  to  extend,  in 
consequence  of  the  disruption  of  the  Mount  of  Olives, 
to  Azal.      The  word  Azal  means,  probably,  standing- 
still,  or  ceasing,  and  may  be  used  to  express  the  fact 
that  the  valley  of  deliverance  should  extend  to  the  point 
where  all  danger  w^oulcl  cease.     If  it  designates  any  ac- 
tually existing  place,  it  must  have  been  some  small  city 
east  of  Jerusalem.  .  .  .  The  earthquake  in  the  days  of 
Uzziah  is  not  mentioned  in  the  historical  books  of  the 
Old  Testament,  but  is  alluded  to  in  Amos  1  :  1,  as  a 
ver}^  memorable  event  in  the  history  of  Judah.  ...  It 
is  impossible  for  us  to  take  this  whole  passage  literally, 
for  God  cannot  literally  place  his  feet  on  the  Mount  of 
Olives,  but  how  far  it  must  be  taken  as  figurative,  we 
cannot  now  tell.     It  is  clear,  however,  that  it  predicts 
scenes  of  confusion  and  terror,  in  the  midst  of  which 
God  shall  interpose  by  some  amazing  acts,  which  shall 
at  the  same  time  destroy  his  enemies  and  deliver  his 
people.     How  far  the  mighty  agencies  of  the  material 


ZECHARIAII. CHAPTER     XIV.  303 

fore  the  cartliquake   in  the  days  of     my  God  shall  come,  and  all  the  saints 
Uzziah  king  of  Jiidah  :  and  the  Lord     with  thee. 

world  shall  be  actually  employed,  it  is  impossible  for  us 
now  to  say  with  certainty. 

The  last  member  of  the  verse  seems  like  a  sudden  ex- 
clamation. After  looking  at  the  earthquake,  and  the 
rending  mountain,  and  the  flying  crowds  rushing  to  a 
place  of  safety,  the  prophet  looks  up  and  sees  a  sight 
that  causes  him  suddenly  to  cry  out  with  joyful  surprise, 
"there  comes  Jehovah  ni}^  God!  all  holy  ones  with 
thee !"  The  surprise  is  indicated  not  only  by  the  ab- 
rupt transition,  but  also  by  the  change  of  persons  from 
the  third  to  the  second.  The  "holy  ones''  are  the  in- 
habitants of  heaven,  whether  angels  or  redeemed  souls, 
and  the  same  with  the  saints,  &c.,  that  are  so  frequent!}' 
mentioned  in  connection  with  the  coming  of  the  Lord. 
This  coming  of  Jehovah  is  distinct  from  the  interposi- 
tion predicted  in  v.  3,  4,  and  seems  to  be  that  last  great 
coming  to  judgment,  elsewhere  so  vividly  depicted. 
This  exclamation  is  thrown  in  parenthetically,  like  that 
in  13  :  7,  "  awake,  0  sword,"  &c.,  as  if  the  prophet  had 
lifted  his  eyes  from  the  dim  and  troubled  scenes  he  was 
contemplating  to  a  more  distant  but  more  radiant  fu- 
ture, the  lidit  of  which  enabled  him  to  look  more 
steadily  on  the  scenes  more  immediately  before  liim. 
Having  gazed  for  an  instant  of  exulting  rapture  on  that 
glorious  procession  that  he  saw  approaching,  he  then 
returns  in  the  next  verse  to  describe  more  in  detail  the 
events  he  had  been  just  before  describing.     This  sud- 


304  ZECHARTAH. CHAPTER     XIV. 

6  And  it  shall  come  to  pass  in  that     day,  tliat  the  light  shall  not  be  clear, 

nor  dark  : 

den  transition  from  a  nearer  to  a  remoter  future,  that 
has  some  connection  with  it,  we  have  already  noticed 
frequently  in  this  prophecy,  and  need  not  pause  to  ex- 
plain or  defend  it,  for  it  is  the  natural  action  of  the 
mind  in  looking  at  a  series  of  future  events. 

V.  6.  "And  it  shall  be  in  that  day,  it  shall  not  be  light,  precious 
things  are  obscured." 

This  verse  returns  to  the  events  that  are  to  attend 
this  interposition  of  God  for  his  Church.  The  words 
'^^iK&p':  ^'^'^Pt'  are  somewhat  obscure,  and  have  received  va- 
rious interpretations.  The  older  versions  and  some  of  the 
modern  interpreters,  render  it  "  cold  and  ice."  But  this 
is  wholly  at  variance  with  the  usage  of  at  least  the 
second  word,  which  elsewhere  means  invariably  some- 
thing costly,  or  precious.  Henderson  connects  "light" 
with  "precious  things,"  and  translates  it  "  there  shall 
not  be  the  light  of  the  precious  orbs,  but  condensed 
darkness."  This,  however,  requires  several  changes  of 
the  reading,  and  takes  the  last  word  as  a  noun,  when  it 
never  elsewhere  appears  in  that  form.  Hengstenberg 
renders  them  "that  which  is  precious  will  become  mean," 
and  also  refers  them  to  the  heavenly  bodies.  But  there 
is  no  necessity  for  such  a  restriction.  "\VC^  means  any- 
thing costly,  and  does  not  at  all  suggest  the  heavenly 
bodies,  if  indeed  it  is  applicable  to  them.  And  s^^p 
means  to  contract  or  lessen,  and  if  the  received  reading 
be  retained,  it  is  the  future  Kal,  and  may  be  construed 


ZECHARIAH. CHAPTER     XIV.  305 

7  But  it  shall  be  one  day  which  shall  nicht  :  but  it  shall  come  to  pass,  that 
be  known  to  the  Lord,  not  day,  nor     at  evening  time  it  shall  be  light. 

with  c^i"!?^"?  without  any  grammatical  difficulty,  as  Heng- 
stenberg  has  shown.  Hence  the  phrase  would  mean  that 
bright  things  were  losing  their  brightness,  and  thus  their 
value.  These  bright  things  need  not  be  limited  to  any 
single  class  of  objects. 

When  the  light  disappears,  all  precious  things,  heav- 
enly and  earthly  must  be  obscured,  and  the  general  fact 
predicted  seems  to  be,  that  in  the  time  of  trouble  here  de- 
clared, all  that  is  most  prized  among  men,  all  the  guiding 
lights  of  human  ambition,  and  all  the  precious  things  of 
human  affection,  shall  lose  their  former  value,  and  darken 
under  a  gloomy  eclipse. 

V.  *I.  "  And  it  shall  be  one  day,  it  shall  be  known  to  Jehovah, 
not  day,  and  not  night,  and  it  shall  be  that  in  the  evening  time  it 
shall  be  light." 

Y.  7,  declares  that  this  state  of  darkness  shall  not  be 
long  in  duration,  nor  shall  it  be  total  in  its  obscurity.  It 
shall  be  only  "  one  day,  known  to  Jehovah,"  but  a  short 
time,  and  this  time  limited  by  the  purposes  of  God.  The 
words,  "not  day,  not  night,"  indicate  that  it  shall  not 
be  a  total  obscurity,  but  only  a  twilight  dimness,  in 
which  the  darkness  of  the  past  shall  be  yielding  to  the 
light  of  the  future.  And  then  when  it  seems  to  the 
fainting  hope  of  God's  people  that  this  darkness  is  thick- 
ening into  the  deeper  gloom  of  night,  it  suddenly  breaks 
away,  like  the  outburst  of  the  setting  sun,  after  a  day 
of  clouds,  and  at  "  evening  time  it  shall  be  light."    The 


306  ZECHAEIAH. CHAPTER     XIV. 

8  And  it  shall  be  in  that  day,  that  sea,  and  half  of  them  toward  the  hinder 
living  waters  shall  go  out  from  Jeru-  sea  :  in  summer  and  in  winter  shall  it 
salem  ;  half  of  them  toward  the  former     be. 

meaning  is  as  obvious  as  the  image  is  beautiful,  and  in 
the  experience  of  many  a  Christian  has  it  been  true,  as 
it  will  be  in  the  great  sunset  of  the  world,  that  when 
the  gloom  that  has  thickened  through  the  waning  noon 
seems  to  be  deepening  into  the  blackness  of  night,  then 
is  the  sudden  sunburst  of  a  bright  revealing  of  the  face 
of  God,  so  that  in  the  evening  time  there  is  light, 

Henderson  translates  this  verse,  "when  it  shall  not 
be  day  and  night,"  and  interprets  it  to  mean  that  it  shall 
be  all  day  and  no  night,  and  refers  it  to  the  Millenium. 
But  this  wrenches  the  verse  from  its  context,  and  gives 
no  sufficient  force  to  the  last  clause,  "in  the  evening 
time  it  shall  be  light."  This  implies  that  previous  to  the 
evening  it  had  not  been  clear  light,  and  naturally  refers 
to  the  nearest  subject. 

V.  8.  "  And  it  shall  be  in  that  day,  living'  waters  shall  go  out 
from  Jerusalem,  their  half  to  the  eastern  sea,  and  their  half  to  the 
"western  sea,  in  summer  and  winter  it  shall  be." 

Y.  8  predicts  the  coming  of  blessings  on  the  earth, 
by  means  of  the  Church.  These  blessings  are  set  forth 
under  the  symbol  of  living  {i.  e.  running)  waters,  a  sym- 
bol which  is  frequently  used  in  Scripture  to  express  not 
only  divine  blessings,  but  these  very  blessings  that  are 
yet  in  store  for  the  Church.  See  Isa.  44  :  3,  &c.;  Eze- 
kiel's  vision  of  the  river  flowing  forth  from  the  temple, 
ch.  47  ;  Joel  4  :  18,  and  Rev.  22  :  1.  To  an  Oriental 
in  his  burning  clime,  the  image  of  a  gushing  stream, 


ZECHARIAH. CHAPTER     XIV.  307 

9    And    the    Lord    shall  he    King     there   be   one    Lord,   and    his    name 
over  all  the  earth  :  in  that  day  shall     one. 

whose  grassy  margin  was  overhung  by  waving  trees,  was 
one  of  the  most  significant  that  could  be  used  to  express 
a  divine  blessing.  Their  going  out  from  Jerusalem,  im- 
plied that  the  Church  should  be  the  medium  of  these 
blessings  ;  their  flowing  to  the  Eastern  and  Western  seas, 
i.  e.  the  Dead  and  Mediterranean,  implied  their  univer- 
sality, as  these  were  the  limits  of  the  holy  land ;  whilst 
their  joerennial  endurance  is  declared  by  the  fact  that 
they  would  be  unaffected  by  either  the  summer's  drought 
or  the  winter's  cold. 

V.  9.  "  And  Jehovah  shall  be  king  over  the  whole  laud,  in  that 
day  Jehovah  shall  be  one,  and  his  name  one." 

Y.  9  explains  this  blessing  in  more  distinct  terms.  It 
shall  consist  in  the  acknowledgment  of  God's  rightful 
authority.  Hitherto  men  have  revolted  from  the  one 
God,  and  served  divers  lusts  and  vanities,  and  made  to 
themselves  gods  many  and  lords  many.  But  then  they 
shall  acknowledge  God  as  their  rightful  ruler,  and  all 
acknowledge  the  same  God,  know  God  by  the  same 
name,  and  worship  him  with  the  same  views.  This 
seems  to  be  the  meaning  of  the  words,  "  Jehovah  shall 
be  one  and  his  name  one."  The  diversities  of  the  pre- 
sent shall  give  place  to  a  living  and  glorious  unity.  This 
is  as  if  in  designed  denunciation  of  the  type  that  infidel- 
ity is  now  assuming,  that  all  existing  forms  of  religion  are 
good,  and  that  it  is  bigotry  to  assert  any  one  only  true 
sj'stem  of  religious  belief  and  practice.     Henderson  ren- 


308  ZECHARIAH. CHAPTER     XIV. 

10  All  the  land  shall  be  turned  as  a  jamin's  gate  unto  the  place  of  the  first 

plain  from  Geba  to  Eimnion,  south  of  gate,  unto  the  corner  gate,  and  from 

Jerusalem  :  and  it  shall  be  lifted  up,  the  tower  of  Hananeel  unto  the  king's 

and  inhabited  in  her  place,  from  Ben-  Avine-presses. 

ders  the  second  clause  "  In  that  day  Jehovah  alone  shall 
be,  and  his  name  alone,"  objectmg  that  the  other  trans- 
lation implies  that  before  that  day  Jehovah  was  not  one. 
But  the  same  objection  may  be  urged  to  his  own  trans- 
lation, that  it  implies  that  before  that  day  Jehovah  did 
not  exist  alone.  In  either  case  something  must  be  sup- 
plied, and  there  is  really  but  little  to  choose  between  the 
translations. 

V.  10.  "  All  the  laud  shall  be  changed,  as  the  plain  from  Geba 
to  Eimmon,  south  of  Jerusalem,  and  she  shall  be  exalted  and  sit 
in  her  place,  from  the  gate  of  Benjamin  to  the  place  of  the  first 
gate,  to  the  gate  of  the  corner,  and  from  the  tower  of  Hananeel 
to  the  king's  wine-presses." 

V.  10  describes  symbolically  the  future  exaltation  and 

restoration  of  the  Church.    This  is  described  first  by  the 

prediction  that  all  the  mountainous  region  round  about 

Jerusalem  should   be   levelled   into    a  plain,   like  the 

plain  or  valley  of  the  Jordan.     "  From  Geba  to  Rim- 

mon,"  expresses  the  fact  that  this  would  be  general,  as 

Geba  was  the  northern  limit  of  Judah  (2  Kings  23  :  8), 

and  Rimmon  (not  the  rock  Rimmon,  but  Rimmon   of 

Simeon,  Josh.  15  :  32.)  was  the  southern.     The  fact 

predicted  is,  not  that  the  Church  should  be  exalted  so 

much  as  that  the  world  should  be  humbled  ;  the  cold 

and  stony  pride  that  has  hitherto  surrounded  the  Church 

should  be  abased,  and  that   Church  left  in   her  lofty 

pre-eminence  as  the  dwelling-place  of  God  among  men. 


ZECHARIAH. CHAPTER     XIV.  309 

11  Aud  men  shall  dwell  in  it,  and  people  that  have  fought  against  Jeru- 
there  shall  be  no  more  utter  destruc-  salem  ;  Their  flesh  shall  consume  away 
tion  ;  but  Jerusalem  shall  he  safely  in-  wliile  they  stand  upon  their  feet,  and 
habited.  their  eyes  shall  consume  away  in  their 

12  •!  And  this  shall  be  the  plague  holes,  and  their  tongues  shall  consume 
wherewitli  the  Lord  will  smite  all  the  away  in  their  mouth. 

The  future  restoration  of  tlie  Church  to  her  former  con- 
dition is  described  by  the  terms,  "  From  the  gate  of 
Benjamin  to  the  place  of  the  first  gate,"  &:c.  This 
refers  to  the  capture  and  sack  described  in  v.  2,  and 
declares  that  all  trace  of  this  destruction  shall  be 
effaced.  The  places  named  here  are  the  boundaries  of 
the  city  as  they  were  known  in  the  time  of  Zechariah, 
the  gate  of  Benjamin  being  on  the  north,  the  first  gate 
on  the  east,  the  tower  of  Hananeel  on  the  south-east, 
the  wine  vats  on  the  south-west,  and  the  corner  gate  on 
the  extreme  west.  The  general  fact  predicted  is  that 
all  traces  of  this  time  of  trouble  should  be  effaced,  and 
the  Church  restored  to  all  her  former  glory. 

V.  11.  "And  tliey  dwell  in  her,  and  there  shall  be  no  more 
curse,  and  Jerusalem  sits  in  security." 

Y.  11  declares  that  there  should  be  no  return  of  these 
seasons  of  trial.  Being  kept  pure,  she  needed  not  again 
to  pass  through  the  furnace,  the  days  of  her  mourning 
being  ended. 

V.  12 — 15.  "And  this  shall  be  the  plague,  with  which  Jehovah 
shall  plague  all  nations  which  warred  against  Jerusalem  ;  his 
flesh  shall  rot,  and  he  standing  on  his  feet,  and  his  eyes  shall  rot 
in  their  sockets,  and  their  tongue  shall  rot  in  their  mouth.  And 
it  shall  be  in  that  day  there  shall  be  among  them  a  great  confu- 
sion from  Jehovah,  and  they  shall  seize  each  man  the  hand  of  his 
neighbor,  and  his  hand  shall  rise  against  the  hand  of  his  neigh- 
bor.    And  Judah  also  shall  fight  in  Jerusalem,  and  the  wealth  of 


310  ZECHARIAH. CHAPTER     XIV. 

13  And  it  shall  come  to  pass  in  that  neighbor,  and  his  hand  shall  rise  up 

day,  that  a  great  tumult  from  the  Lord  against  the  hand  of  his  neighbor, 

shall  be  among  them  ;  and  they  shall  14  And  Judah  also  shall  fight  at  Je- 

lay  hold  every  one  on  the  hand  of  his  rusalem  ;    and  the  wealth  of  all  the 

all  the  nations  round  about  shall  be  gathered  ;  gold,  and  silver, 
and  garments  in  great  abundance.  And  so  shall  be  the  plague  of 
the  horse,  the  mule,  the  camel,  and  the  ass,  which  shall  be  in 
these  camps,  as  this  plague." 

V.  12  introduces  the  declaration  of  the  punishment 
that  God  would  inflict  on  his  enemies.  This  passage  is 
parallel  to  Isa.  66  :  24,  and  seems  to  allude  to  the  same 
general  facts.  It  is  a  figurative  description  of  the  pun- 
ishment of  sin.  The  first  element  of  the  punishment  is 
corruption,  which  is  set  forth  by  tlie  terrible  image  of 
a  living  death,  a  fearful,  anomalous  state,  in  which  the 
mouldy  rottenness  of  death  is  combined  in  horrible 
union  with  the  vivid,  conscious  sensibility  of  life.  The 
soul  of  the  sinner,  in  its  future  consciousness  of  sin,  shall 
feel  its  loathsome  corruption  as  vividly  as  now  it  would 
feel  the  slow  putrefaction  of  the  body  that  rotted  piece- 
meal to  the  grave. 

The  second  element  of  the  punishment  is  given  in  v. 
13,  viz. :  mutual  hate  and  contention.  The  image  is 
that  of  a  panic-struck  army,  in  which  each  man  clutches 
and  strikes  in  frantic  fury  his  nearest  neighbor.  Hell 
shall  be  hate,  in  its  fiercest  and  hatefullest  forms.  Sin 
is  now  the  cause  of  all  the  quarrels  on  earth  ;  it  shall  be 
the  cause  of  endless  quarrels  in  hell.  Oh,  the  thought 
of  an  everlasting  scene  of  rage,  hate,  and  conflict  is 
intolerable  !  and  yet  this  is  but  sin  left  to  itself. 


ZECHARIAII. CHAPTER     XI  Y.  311 

heathen  round  ahout  shall  ho  gathered  horse,  of  the  raule,  of  the  camel,  and 

together,   gold,    and  silver,   and  ap-  of  the  ass,  and  of  all  the  heasts  that 

parel,  in  great  ahnndancc.  shall  be  in  these  tents,  as  this  plague. 

15  And  so  shall  be  the  plague  of  the  16  ^  And  it  shall  come  to  pass,  that 

The  third  element  of  this  punishment  is  given  in  v. 
14,  viz. :  loss  of  the  blessings  previoushj  enjorjed.  This  is 
represented  by  the  image  of  spoil.  The  wealth  of  the 
nations  that  besieged  Jerusalem  shall  be  taken  by 
Judah  and  Jerusalem,  which  are  here  combined  in  the 
triumph,  as  they  were  combined  in  the  struggle 
described  in  ch.  12.  This  is  parallel  to  the  fact  alluded 
to  in  the  parable  where  the  one  talent  is  taken  from  the 
unfaithful  servant  and  given  to  him  who  has  ten  talents. 
The  blessings  that  sinners  now  have,  and  abuse  in 
having,  will  then  be  taken  from  them  and  given  to 
others. 

fi  after  verbs  of  lighting  generally  means  '' agaitist,^^ 
but  there  are  undoubted  instances  in  which  it  has  its 
natural  meaning  "in,"  (see  Judges  5  :  19,)  and  hence 
it  may  be  so  rendered  here  without  impropriety. 

A  fourth  element  is  described  in  v.  15,  viz. :  the  in- 
fectious nature  of  sin.  Sin  defiles  all  that  it  touches.  It 
has  defiled  the  earth  and  all  it  contains,  so  that  it  must 
be  burned  up  ;  and  it  will  hereafter  transform  the 
dwelling-place  of  its  possessors  into  a  hell,  and  their 
companions  into  fiends,  and  make  it  necessary  that  the 
very  instruments  of  enjoyment  they  have  possessed  in 
life  should  be  taken  from  them  and  destroyed. 

These  denunciations  of  punishment  may  refer  to 
events  preceding  the  last  judgment,  but  they  will  not 


312  ZECHARIAH. CHAPTER     XIV. 

every  one  that  is  left  of  all  the  nations     ship  the  King,  the  Lord  of  hosts,  and 
■which  came  against  Jerusalem,  shall     to  keep  the  feast  of  tabernacles, 
even  go  up  from  year  to  year  to  wor- 

probably  have  their  complete  fulfihiient  until  afterwards, 
when  sin  shall  have  developed  itself  perfectly  into 
sorrow  and  everlasting  woe. 

V.  16.  "  And  it  shall  be  that  the  remnant  of  all  the  nations  who 
came  up  against  Jerusalem,  shall  go  up  from  year  to  year,  {to  Je- 
rusalem,) to  worship  the  king,  Jehovah  of  Hosts,  and  to  keep  the 
feast  of  tabernacles." 

Y.  16  turns  to  the  Church,  and  asserts  her  suprem- 
acy over  all  her  enemies,  and  her  extension  over  all  the 
earth.  This  is  done  by  the  statement  that  all  that  sur- 
vive of  the  nations  of  the  earth  shall  come  up  to  the 
observance  of  the  feast  of  tabernacles.  This  is  of  course 
not  to  be  taken  literally,  as  it  would  be  impossible  as  a 
literal  fact,  without  a  miracle,  and  in  contradiction  to 
the  obvious  teachings  of  Paul  in  regard  to  the  tempo- 
rary character  of  these  ordinances.  The  feast  of  taber- 
nacles was  selected  as  the  ground  of  this  figurative  pre- 
diction, because  it  was  a  feast  of  peculiar  joy.  It  was 
instituted  as  a  memorial  of  the  wanderings  in  the  wil- 
derness, and  as  an  acknowledgment  of  the  ingathering 
of  the  harvest.  It  therefore  clustered  around  it  the 
memories  of  the  past  and  the  blessings  of  the  present. 
The  selection  of  it  as  a  basis  of  the  representation  of 
future  blessings  to  the  Church  implies,  that  in  that 
period  predicted  her  wanderings  in  the  wilderness  shall 
have  ended,  her  seed-time  of  tears  shall  have  issued  in 
a  reaping  time  of  joy,  and  along  the  hills  of  light  that 


ZECHARIAH. CHAPTER     XIV.  313 

17  And  it  shall  be,  that  whoso  will     King,  the   Lord  of  hosts,  even   upon 
not  come  up  of  all  the  families  of  the     them  shall  be  no  rain, 
earth  unto  Jerusalem  to  worship  the 

stretch  away  in  the  Canaan  above,  there  shall  roll  the 
everlasting  song  of  her  harvest  home. 

Henderson  interprets  this  prediction  literally,  but 
perceiving  the  impossibility  of  all  nations  coming  up  to 
Jerusalem  in  mass,  he  makes  them  come  up  by  repre- 
sentatives, which  is  of  course  to  depart  from  the  letter. 
There  is,  however,  no  more  reason  to  take  this  literally, 
than  to  take  other  statements  of  the  chapters,  such  as 
vs.  4,  5,  7,  8,  &c.,  which  are  confessedly  to  be  taken  in 
a  metaphorical  sense.  The  future  of  the  Theocracy  or 
Church,  is  predicted  under  the  forms  and  facts  of  the 
time  when  the  prediction  was  made. 

V.  It.  "  And  it  shall  be  that  whoever  of  the  tribes  of  the  earth, 
will  not  go  lip  to  Jerusalem  to  worship  the  king,  Jehovah  of 
Hosts,  upon  them  there  shall  be  no  rain." 

Y.  17  threatens  that  upon  those  who  refuse  to  go  up, 
there  shall  be  no  rain.  It  is  not  meant  to  be  implied, 
that  at  the  time  predicted  there  shall  be  such  disobe- 
dient persons,  for  in  v.  IG  it  is  clearly  implied  that 
there  shall  be  none  of  such.  It  is  rather  a  figurative 
assertion  of  the  fact  that,  in  this  future  condition,  the 
present  mingled  state  of  reward  and  punishment  shall 
end.  Now  God  sends  rain  on  the  just  and  the  unjust, 
then  he  will  separate  the  good  and  the  evil,  and  render 
unto  every  man  according  to  his  works. 

V.  18.  "  And  if  the  family  of  Egypt  will  not  go  forth,  and  come 
up,  and  there  shall  not  be  upon  them  {therefore  any  rain,)  there 
20 


314  ZECHARIAII. CHAPTER     XIV. 

18.  And  if  the  family  of  Egypt  go  witli  the  Lord  will  smite  the  heathen 
not  up,  and  come  not,  that  have  no  that  come  not  up  to  keep  the  feast  of 
rain ;  there  shall  be  the  plague,  where-     tabernacles. 

shall  be  tlie  plague  Avith  which  Jehovah  shall  plag-ue  the  nations 
that  do  not  come  up  to  keep  the  feast  of  tabernacles." 

Y.  18  amplifies  this  thought.  It  might  be  thought 
that  to  some  this  threatening  would  convey  nothing 
that  they  would  fear,  just  as  the  threatening  of  no  rain 
would  not  be  feared  by  Egypt,  which  in  fact  rarely  had 
any  rain,  but  depended  for  water  on  the  Nile.  Thus  to 
threaten  a  hardened  sinner  with  the  withholding  of  the 
gentle  showers  of  divine  grace,  would  seem  to  him  to 
be  no  punishment,  for  he  never  had  enjoyed  these 
showers  from  heaven,  but  found  his  enjoyment  in  the 
turbid  waters  of  the  earthly.  It  is  then  declared  that 
even  for  such,  there  shall  be  a  suitable  punishment,  and 
one  that  they  shall  feel.  God's  magazine  of  wrath  has 
an  instrument  for  every  shade  of  guilt.  They  who  fear 
not  the  drought,  shall  tremble  before  the  pestilence. 
The  somewhat  obscure  words,  tj^^o^bs  iibi  we  have  taken 
as  expressing  the  result  of  the  supposed  disobedience, 
as  threatened  in  v.  17.  If  Egypt  refuses  to  obe}^,  and 
as  a  consequence  of  this  refusal  there  falls  no  rain  upon 
her  people,  then  although  this  would  be  no  punishment 
to  be  dreaded  by  them,  there  shall  be  a  punishment 
which  they  must  dread,  namely  the  plague.  Some  inter- 
preters supply  "the  Nile,"  and  make  this  a  prediction, 
that  the  Nile  should  not  overflow.  But  this  is  very 
forced,  and  we  naturally  expect  that  such  an  ellipsis  will 
be   supplied,  if  possible,    by  some  v^ord  already  used. 


Z  E  C  H  A  R  I  A  II  . C  II  A  r  T  E  R     XIV.  315 

19.  This  shall  be  the  punis-limcut  of  nations  that  come  not  up  to  keep  the 
Egypt,    and    the    punishment    of   all     feast  of  tahcrnades. 

which  in  this  case  is  obviously  the  word  "rain,"  which 

gives  a  clear  and  consistent  sense. 

V.  19.  "  And  this  will  be  the  sin  of  Egypt  and  the  sin  of  all  nations, 
that  come  not  up  to  keep  the  feast  of  tabernacles. " 

V.  19  explains  what  is  the  real  nature  of  the  sin  of 
the  impenitent  world,  namely,  a  refusal  to  attach  them- 
selves to  the  people  of  God.  It  is  therefore  only  a  figu- 
rative declaration  of  the  fact  that  unbelief  and  being 
ashamed  of  Christ  are  the  damning  sins  of  the  world. 

Henderson  takes  the  word  "  sin''  here  in  the  sense  of 

"punishment,"  and  the  verse  as  declaring  that  this  is 

the  punishment  of  disobedient  nations,  but  that  makes 

the  verse  a  tautology. 

V.  20,  21.  "  In  that  day  there  shall  be  upon  the  bells  of  the 
horses  '  Sacred  to  Jehovah.'  And  the  vessels  in  the  house  of  Je- 
hovah shall  be  as  the  sacrificial  bowls  upon  the  altar.  And  every 
vessel  in  Jerusalem  and  Judah  shall  be  Sacred  to  Jehovah  of 
Hosts.  And  all  the  sacrificers  shall  come,  and  take  from  them 
and  offer  in  them,  and  there  shall  be  no  more  a  Canaanite  in  the 
house  of  Jehovah  of  Hosts,  in  that  day." 

y.  20,  21,  closes  up  this  picture  of  the  future  with  a 

fitting  finale,  developing  the  great  fact  that  this  future 

state  of  the  Church  would  be  happy  because  it  would 

be  holy,  and  that  this  holiness  would  extend  to  every- 

thino;  connected   with  her.      The   distinction   between 

sacred  and  profane  was  introduced  by  sin,  and  would 

cease  with  its  termination  on  the   earth.     The  Mosaic 

dispensations  drew  the  line  with  much  sharpness  and 

narrowness ;    the    Christian  dispensation  widened    the 


316  ZECHARIAH. CHAPTER     XIV. 

20  ^  In  that  day  there  shall  be  upon     the    Lord's    house   shall  be  like  the 
the   bells  of  the   horses,    HOLINESS     bowls  before  the  altar. 
UNTO  THE  LORD  ;  and  the  pots  in         21  Yea,  every  pot  in  Jerusalem  and 


limits,  and  made  all  the  saints  to  be  priests,  but  there 
comes  a  time  when  this  consecration  shall  be  wider 
still,  and  extend  to  the  minutest  things  pertaining  to 
life.  The  "  bells  of  the  horses"  were  those  bells  that 
were  fastened  to  them  partly  for  ornament  and  partly 
to  make  them  easily  found  if  they  strayed  away  at 
night.  They  were  not  necessary  parts  of  the  harness, 
and  trifling  in  value.  When,  therefore,  it  is  said  that 
even  they  should  have  the  inscrij)tion  that  was  engraved 
on  the  breastplate  of  the  high  priest,  this  declares  the 
fact  that  even  the  most  trifling  things  in  this  future 
state  of  the  Church  should  be  consecrated  to  God, 
equally  with  the  highest  and  holiest. 

It  is  further  stated  that  the  vessels  in  the  temple 
used  for  boiling,  receiving  ashes,  &c.,  shall  be  as  holy  as 
the  golden  bowls  that  were  used  to  catch  the  blood  of 
the  sacrificial  victim.  This  is  to  aflirm  that  all  outward 
distinctions  in  the  Church,  official  and  otherwise,  should 
be  swallowed  up  in  the  great  brotherhood  of  the  chil- 
dren of  God. 

To  show  the  extent  of  this  holiness,  it  is  added  that 
the  very  cooking  utensils  of  Jerusalem  should  be  holy 
to  the  Lord,  or  that  the  smallest  acts  of  the  daily  hfe 
should  be  consecrated,  and  holiness  difl'use  itself  in 
living  power  through  the  whole  man,  in  all  the  depart- 
ments of  his  activity,  leading  him  whatsoever  he  does  to 


ZECHARIAII. CHAPTER     XIV.  317 

in  Judah  shall  be  holiness  unto  the  seethe  therein  :  and  in  that  day  there 
Lord  of  hosts  :  and  all  they  that  sacri-  shall  be  no  more  the  Canaanite  in  the 
fice  shall  come  and  take  of  them,  and     house  of  the  Lord  of  hosts. 


do  all  to  the  glory  of  God.     The  idea  is,  absolute  and 
universal  consecration  to  the  Lord. 

The  words  "  all  the  sacrifice rs  shall  come,"  &c.,  imply 
that  this  condition  shall  be  one  of  active  obedience,  and 
not  of  mere  passive  enjoyment ;  whilst  the  prediction 
that  there  should  be  no  more  a  Canaanite  in  the  house 
of  the  Lord,  affirms  that  no  profane  or  unclean  person 
shall  there  be  found  in  the  redeemed  Church.  Most  of 
the  expositors  take  "  Canaanite  "  here  to  mean  "  mer- 
chant," as  it  sometimes  does.  But  there  is  no  necessity 
for  thus  restricting  its  meaning.  It  was  to  the  Jew  the 
type  of  an  alien,  and  here  predicts  that  the  mingled 
condition  of  the  present  shall  give  place  to  a  state  in 
the  future  in  which  all  shall  be  holy,  and  nothing 
unclean  be  found  in  the  new  Jerusalem.  The  whole 
passage  is  then  parallel  with  the  sublime  close  of  the 
Apocatypse,  in  which  the  holiness  of  the  heavenly  state 
is  depicted  in  such  magnificent  terms.  All  shall  be 
happy  because  all  shall  be  holy.  Sorrow  shall  cease 
because  sin  shall  cease.  The  groaning  earth  shall  be 
mantled  with  joy  because  the  trail  of  the  serpent  shall 
be  gone,  and  the  Eden  of  the  future  make  us  cease  to 
look  back  with  longing  at  the  Eden  of  the  past.  If 
then  a  man  would  have  the  beginnings  of  Heaven,  it 
must  be  by  this  absolute  consecration  of  everything  to 
God  on  earth,  for  precisely  as  "  holiness  to  the  Lord  " 


318  ZECHARIAH. CHAPTER     XIV. 

is  upon  the  "bells  of  the  horses,"  shall  their  melody 
have  the  ring  of  the  golden  harps.  Let  a  man's  life  be 
a  liturgy,  a  holy  service  of  acted  worship,  and  his  death 
shall  be  a  sweeter  melody  than  the  fabled  song  of  the 
dying  swan,  and  his  eternity  the  song  of  Moses  and  the 
Lamb. 

PRACTICAL    INFERENCES. 

(1.)  There  are  scenes  of  trouble  yet  before  the 
Church  of  the  most  appalling  character.  There  is  as 
much  necessity  for  such  scenes  now,  as  there  ever  has 
been  in  the  past.  The  divisions  of  Christians  into  sects, 
parties,  and  cliques,  the  alienation  often  of  brother  from 
brother,  has  made  the  Church,  not  like  a  mass  of  pure 
gold,  ready  for  the  fashioning  workman,  but  like  a 
mass  of  ore,  cold,  earthy,  dim  and  defiled,  ready  for  the 
furnace.  Let  this  ore  be  cast  into  the  furnace,  and  the 
dross  will  be  purged  out,  the  pure  metal  flow  together 
in  bright  and  beautiful  blendings,  and  the  gold  come 
forth  seven  times  refined.  Hence,  as  we  read  the  prom- 
ises of  future  purity  and  power,  we  cannot  see  how  they 
can  so  well  be  fulfilled  as  by  purging  with  fire.  And  as 
we  look  at  the  troubled  state  of  political  affairs,  and  the 
menacing  aspects  of  Popery  and  Infidelity,  we  can 
readily  see  how  this  may  soon  happen,  (v.  1,  2.) 

(2.)  When  the  Church's  greatest  need  shall  come, 
then  shall  come  God's  greatest  deliverance,  so  that  we 
need  not  fear,  Ps.  45,  (v.  3 — 5.) 

(3.)  Christ  is  coming  to  the  earth,  in  such  form  at 


Z  E  C  11  A  R  I  A  n  . CHAPTER     XIV.  319 

least  as  shall  fulfil  his  purposes  of  mercy  to  his  friends 
and  justice  to  his  foes,  (v.  5.) 

(4.)  However  dark  the  day,  in  the  Christian  life,  at 
evening  time  there  shall  be  light.  His  life  is  a  twilight, 
but  it  is  the  twilight  of  the  morning,  that  shall  brighten 
and  broaden  into  a  day  that  has  neither  sunset  nor 
night  ;  whilst  the  twilight  of  the  sinner  is  that  of  the 
evening,  that  shall  thicken  and  blacken  into  that  long 
and  gloomy  night  that  knows  no  morning,  (v.  7.) 

(5.)  There  is  but  one  way  of  salvation,  one  object  of 
worship,  and  one  Mediator,  (v.  9.) 

(6.)  In  the  future  glory  of  the  Church  the  mountains 
of  imaginary  causes  that  now  separate  Christians  shall 
vanish,  and  they  all  see  eye  to  eye,  and  be  one,  even  as 
their  God  and  Saviour,  (v.  10.) 

(7.)  The  most  fearful  punishment  of  sinners  is  simply 
to  leave  them  to  themselves.  Sin  is  but  hell  in  embryo, 
hell  is  but  sin  in  development,  (v.  12 — 15.) 

(8.)  God  has  a  scourge  fitted  for  every  sin,  and  all 
shall  receive  precisely  as  they  have  deserved,  (v.  18.) 

(9.)  "When  there  shall  be  universal  holiness,  there 
shall  also  be  universal  happiness,  (v.  20,  21.) 


M  A  L  A  C  H  I 


M  A  L  A  C  H  I 


TRANSLATION. 


Section  I. 


The  Expostulation. 

1.  A  Burden  ! 

The  word  of  Jehovah  to  Israel. 
By  the  hand  of  Malachi. 

2.  '  I  have  loved  you,'  saith  Jehovah. 

And  ye  say,  '  In  what  hast  thou  loved  us  ?' 

'  Was  not  Esau  Lrother  to  Jacob  V  saith  Jehovah. 

And  I  loved  Jacob  ; 

3.  And  I  hated  Esau  ; 

And  I  made  his  nrjountains  a  waste, 

And  his  heritage  for  the  jackals  of  the  wilderness. 

4.  But  if  Edom  should  say,  '  (alfho^tgh)  we  are  overthrown, 
Yet  will  we  return  and  build  up  the  ruins.' 

Thus  saith  Jehovah  of  Hosts  : 

'  They  may  build  up,  but  I  will  cast  down, 

And  (men)  shall  call  them  the  borders  of  wickedness. 

And  the  people  against  which  Jehovah  is  angry  forever. 

5.  And  your  eyes  shall  see,  and  je  shall  say, 

Let  Jehovah  be  exalted  from  the  borders  of  Israel.' 


Section  II. 

The  Sin  of  the  Priests. 
'  A  son  honors  a  father, 
And  a  servant  a  master. 
Now  if  I  am  a  father,  where  is  my  honor  ? 
And  if  I  am  a  master,  where  is  my  reverence  ?' 
Saith  Jehovah  of  Hosts  to  you. 
'  0  priests  !  despising  my  name.' 

And  ye  reply,  '  In  what  have  we  despised  thy  name  ?' 
'  Offering  upon  my  altar  polluted  bread.' 
And  ye  say,  'In  what  have  we  polluted  thee  ?' 


M  A  L  A  C  11  I  .  32'3 

In  your  saying-,  'The  table  of  Jeliovah  is  contemptible.' 

8.  And  when  ye  offer  the  blind  in  sacrifice, 
Is  not  this  evil  ? 

And  when  ye  offer  the  lame  and  the  sick, 

Is  not  this  evil  ? 

Offer  it,  I  pray  you,  to  yc)ur  governor  ; 

'  Will  he  be  pleased  with  it,  or  accept  your  face  V 

Saith  Jehovah  of  Hosts. 

9.  And  now  I  pray,  supplicate  the  favor  of  Cod, 
That  he  may  be  gracious  to  us. 

( Since)  by  your  hands  must  this  bo  done. 
'  And  will  he  accept  your  persons  V 
Saith  Jehovah  of  Hosts. 

10.  '  Who  is  there  among  you  that  will  shut  the  doors, 

So  that  je  may  not  be  kindling  fire  upon  my  altar  in  vain  ? 

I  have  no  delight  in  you.' 

Saith  Jehovah  of  Hosts, 

'  Nor  will  I  receive  an  offering  from  your  hands. 

11.  For  from  the  rising  of  the  sun  to  his  going  down, 
My  name  shall  be  great  among  the  nations. 

And  in  every  place  incense  shall  be  offered  to  my  name, 

And  a  pure  offering  : 

For  great  is  my  name  among  the  nations,' 

Saith  Jehovah  of  Hosts. 

12.  'But  3^ou  are  profaning  it  in  saying. 
That  the  table  of  Jehovah  is  polluted  ; 

And  {in  saying)  of  its  produce,  that  the  food  is  contemptible. 

13.  And  ye  say,  (also),  Behold  what  a  Aveariness  ! 
And  ye  have  snuffed  at  it,' 

Saith  Jehovah  of  Hosts. 

'And  ye  have  brought  the  stolen,  and  the  lame,  and  the  sick. 

And  have  offered  an  offering. 

Shall  I  accept  this  from  your  hands  ?' 

Saith  Jehovah. 

14.  '  Cursed  be  the  deceiver,  who  hath  a  male  in  his  flock. 
And  offers  and  sacrifices  a  corrupt  thing  to  the  Lord  ! 
For  a  great  King  am  I,' 

Saith  Jehovah  of  Hosts. 
And  my  name  is  feared  among  the  nations. 
:  1.  And  now  to  you  is  this  command,  0  priests  ! 
2.  And  if  ye  will  not  hear, 


324  MALACHI. 

And  if  ye  will  not  lay  to  heart, 

To  give  glory  to  my  name, 

Saith  Jehovah  of  Hosts  ; 

Then  I  will  send  upon  you  a  curse, 

And  I  will  curse  your  blessings. 

Yea,  I  have  cursed  them  {already.) 

Because  ye  lay  not  to  heart  {this  thing.) 

3.  Behold  I  will  rebuke  the  seed  for  you. 
And  spread  dung  upon  your  faces, 
The  dung  of  your  festal  offerings, 
And  they  shall  take  you  away  in  it. 

4.  And  ye  shall  know  that  I  have  sent  unto  you  this  command- 

ment, 
That  it  might  be  {a  confirmation  of)  my  covenant  with  Levi, 
Saith  Jehovah  of  Hosts. 

5.  My  covenant  with  him  was  {to  give  to  him)  life  and  peace. 
And  I  gave  them  to  him  ; 

{And  011  his  part  to  me  it  was  to  give)  reverence  : 

And  he  did  reverence  me,  and  feared  before  my  name. 

6.  The  law  of  truth  was  in  his  mouth. 
And  iniquity  was  not  found  in  his  lips  ; 

In  peace  and  uprightness  he  walked  before  me, 

And  converted  many  from  sin. 
1.  For  the  lips  of  the  priest  should  keep  knowledge. 

And  the  law  should  they  seek  from  his  mouth  ; 

For  he  is  the  messenger  of  Jehovah  of  Hosts. 
8.  But  ye  have  departed  from  the  way  ; 

Ye  have  caused  many  to  stumble  in  the  law. 

Ye  have  corrupted  the  covenant  of  Levi, 

Saith  Jehovah  of  Hosts. 
%.  And  I  also  will  make  you  contemptible  and  mean  before  all 
the  people. 

According  as  ye  have  not  kept  my  ways. 

And  have  been  partial  in  {dispensing)  the  law. 


Section  III. — Chapter  II :  10-16. 

Mixed  Marriages. 
10.  Is  there  not  one  Father  to  all  of  us  ? 
Has  not  one  God  created  us  ? 
Wherefore  then  do  we  act  treacherously  one  toward  another. 


M  A  L  A  C  H  I  .  326 

In  pi'ofaning'  the  covenant  of  our  fatliers  ? 

11.  Judali  acts  tveaclicrously. 

And  wickedness  is  done  in  Israel  and  Jerusalem  ; 
For  Judali  lias  prt^ianed  the  lioliaess  of  Jeliovah, 
{Even  that)  which  he  loved, 
And  has  married  the  daughter  of  a  strange  god. 

12.  Jehovah  , will  cut  off  the  man  who  did  this, 
The  watcher  and  the  answerer. 

From  the  tabernacles  of  Jacob  ; 

And  him  presenting  an  offering  to  Jehovah  of  Hosts. 

13.  And  this  in  the  second  place  ye  have  done. 

Ye  have  covered  with  tears  the  altar  of  Jehovah, 

With  weeping  and  crying. 

So  that  there  is  no  seeing  of  your  offering, 

Or  accepting  favorably  from  your  hands  ; 

And  ye  say,  Wherefore  ? 

Because  Jehovah  is  the  witness 

Between  you  and  the  wife  of  your  youth  ; 

Toward  whom  you  have  acted  treacherously. 

And  she  your  companion  and  the  wife  of  your  covenant. 

15.  And  did  he  not  make  {us)  one  ? 

And  the  remainder  of  the  spirit  was  with  him. 

And  wherefore  {did  he  thus  isolate  us,  as)  one  {people  ?) 

{Because  he  was  thus)  seeking  a  seed  of  God. 

Take  heed  then  to  your  spirits, 

And  do  not  act  treacherously  to  the  wife  of  your  youth, 

16.  For  he  hates  putting  away, 
Saith  Jehovah,  the  God  of  Israel. 

-  And  the  one  who  covers  his  garment  with  iniquity, 
Saith  Jehovah  of  Hosts. 
Take  heed  then  to  your  spirits. 
And  do  not  act  treaclicrously. 


Section  IY. — Chapter  II  :  IT — III  :  6. 

The  Coming  of  Christ,  and  the  Forerunner. 

It.   "  '  Ye  weary  Jehovah  with  your  words.'" 
And  ye  say,  '  Wherein  do  we  weary  liim  ?' 
In  your  saying,  '  Every  one  who  does   evil  is   good  in  the 
eyes  of  Jehovah  ; 


326  MALACHI. 

And  in  them  he  delights  ;'  or 
'  Whore  is  the  God  of  judgment  V 
3  :  1.  'Behold,  I  send  my  messenger, 

And  he  shall  prepare  a  way  before  me. 

And  suddenly  there  shall  come  to  his  temple 

The  Lord  whom  ye  are  seeking. 

And  the  Messenger  of  the  Covenant  for  whom  ye  arc  lunging. 

Behold  he  shall  come,' 

Saith  Jehovah  of  Hosts. 

2.  '  And  who  shall  endure  the  day  of  his  coming  ? 
And  who  shall  stand  in  his  appearing  ? 

For  he  shall  be  as  a  refiner's  fire  ; 
And  as  a  fuller's  soap. 

3.  And  he  shall  sit,  refining  and  purifying  the  silver  ; 
And  shall  purify  the  sons  of  Levi, 

And  refine  them,  as  gold  and  as  silver, 
And  they  shall  be  Jehovah's, 
Offering  sacrifice  in  righteousness. 

4.  And  grateful  to  Jehovah  shall  be 

The  sacrificial  offering  of  Judah  and  Jerusalem, 

As  in  the  days  of  old  ; 

As  in  the  years  of  the  past. 

5.  And  I  draw  near  to  you  for  judgment. 
And  I  will  be  a  swift  witness 

Against  the  sorcerers,  and  the  adulterers, 
And  those  who  swear  to  a  falsehood, 
And  those  who  defraud  the  hireling  of  his  wages, 
And  the  ^yidow  and  the  orphan. 
And  those  who  oppress  the  stranger, 
And  who  fear  not  me,' 
Saith  Jehovah  of  Hosts. 
^>.   '  For  I  am  Jehovah  ;  I  change  not. 

And  you,  (therefore),  sons  of  Jacob,  are  not  consumed.' 


Section  Y. — Chapter  III  :  7-12. 

Neglect  of  Tithes  and  Offerings. 
1.  '  From  the  days  of  your  fathers 
Ye  have  departed  from  my  statutes, 
And  have  not  kept  them, 


M  A  L  A  C  II  I  .  327 

lictuiTi  niito  me,  and  I  will  return  unto  you,' 

Saitli  Jehovah  of  Hosts.     ' 

And  ye  say,  'Wherein  shall  we  return  ?' 

8.  Will  a  man  defraud  God  ? 
Because  ye  have  defrauded  me.' 

And  ye  say,  '  Wherein  have  we  defrauded  thee  V 
'  In  tithes  and  offerings. 

9.  Ye  are  cursed  with  a  curse  I 
For  nie  have  ye  defrauded, 
The  whole  nation  (of  yen.) 

10.  Bring-  all  the  tithes  into  the  house  of  the  treasury, 
And  let  there  be  food  in  my  house. 

'And  prove  me  in  this,  I  pray  you,' 
Saitli  Jehovah  of  Hosts. 

'  If  I  will  not  open  to  you  the  llood-gcites  of  heaven, 
And  pour  down  upon  you  a  blessing  i)crpetual]y. 

11.  And  I  will  rebuke  for  you  the  devourer,     . 

And  it  shall  not  destroy  for  you  the  fruits  of  the  ground, 
And  it  shall  not  blight  for  you  the  vine  in  the  iield,' 
Saith  Jehovah  of  Hosts. 

12.  And  all  nations  shall  pronounce  you  blessed, 
For  ye  shall  be  a  land  of  delight.' 

Saith  Jehovah  of  Hosts." 


Section  VI. — Chapter  III :  13. — End. 

Reproofs  and  Warnmg.s. 
18.  '  Your  words  have  been  violent  against  me,' 

Saith  Jehovah. 

And  ye  say,  '  What  do  we  say  against  thee  V 

Ye  say,  '  It  is  vain  to  serve  God  ; 

And  what  profit  (is  ii)  that  wo  have  kept  his  observances  ? 

And  that  w^e  have  walked  monrnfuUy 

Before  Jehovah  of  Hosts. 
15.  And  now  we  pronounce  the  proud  happy, 

They  are  built  up,  the  workers  of  iniquity  ; 

Also,  they  tempt  God  and  escape.' 
IG.  Then  they  who  feared  Jehovah,  spake, 

Every  man  to  his  neighbor  ; 


328  MALACSI. 

And  Jehovah  attended  and  heard  ; 

And  there  was  written  a  book  of  remembrance  before  him 

For  those  who  feared  Jehovah, 

And  for  those  who  thought  upon  his  name. 
11.  And  they  shall  be  mine/ 

Saith  Jehovah  of  hosts, 

'  In  the  day  in  which  I  shall  make  up  my  possession. 
And  I  will  spare  them 
As  a  man  spares  his  son  that  serves  him. 
18.  And  ye  shall  return. 

And  discern  (the  difference)  between 
The  righteous  and  the  wicked, 
And  between  him  who  serves  Jehovah, 
And  him  who  serves  him  not. 
4:1.  For,  behold  !  the  day  comes  ! 
Burning  like  a  furnace  ! 
And  all  the  proud, 
And  all  the  doers  of  evil,  are  chaff  I 
And  the  day  that  comes  burns  them,' 
Saith  Jehovah  of  Hosts. 

'  Who  will  not  leave  to  them  root  nor  branch. 
2.  And  then  shall  rise  on  you  who  fear  my  name. 
The  Sun  of  Righteousness, 
And  healing  in  his  wings. 

And  ye  shall  go  forth  and  leap  as  calves  of  the  stall. 
2.  x\nd  ye  shall  trample  down  the  ungodly  ; 

For  they  shall  be  ashes  under  the  solos  of  your  feet, 
In  the  day  which  I  make,' 
Saith  Jehovah  of  Hosts. 

4.  'Remember  the  law  of  Moses,  my  servant, 
Which  I  commanded  him  in  Horeb, 

For  all  Israel,  statutes  and  judgments. 

5.  Behold  !  I  send  unto  you  Elijah,  the  prophet. 
Before  the  day  of  Jehovah  comes, 

The  great  and  the  terrible  1 

6.  And  he  shall  return  the  heart  of  the  fathers  to  the  sons, 
And  the  heart  of  the  sons  to  the  fathers. 

Lest  I  come  and  smite  the  land  with  a  curse. 


INTRODUCTIOX    TO    MALACHI. 

There  is  something  peculiarly  solemn  in  the  closing 
book  of  the  Old  Testament  canon.  The  stern  vigor  of 
its  reproofs,  the  yearning  tenderness  of  its  appeals,  and 
the  sublime  sweep  of  its  predictions,  combine  to  give  it 
an  intrinsic  interest  of  the  profoundest  character.  But 
this  interest  is  greatly  enhanced  by  its  position.  It  is 
the  transition-link  between  the  two  great  dispensations 
of  redemption — the  last  note  of  that  magnificent  oratorio 
of  revelation,  whose  w^ailings  of  sorrow  and  breathings 
of  hope  were  soon  to  give  place  to  that  richer  song, 
which  should  be  not  only  of  Moses,  but  also  of  the  Lamb  ; 
and  tell  not  only  of  Eden  and  Sinai,  but  also  of  Calvary 
and  Heaven.  Hence  we  find  sounding  through  it  voices 
of  the  past  and  voices  of  the  future — the  knell  of  the 
departing  and  the  chimes  of  the  coming  age.  It  is, 
perhaps,  in  part  to  this  fact  that  we  owe  some  of  the 
abruptness  that  characterizes  this  prophecy  in  so  unusual 
a  degree. 

The  same  kind  of  interest  attaches  to  the  personal 
history  of  the  prophet.  He  appears  before  us  with 
some  of  the  vague  mystery  as  well  as  the  stern  vehe- 
mence of  Elijah  the  Tishbite  ;  delivers  his  message  with 
an  indignant  earnestness,  reproves  the  Pharisaic  wick- 
21 


330  MALACHI. 

edness  of  the  present,  points  forward  to  the  glorious  yet 
dreadful  future,  and  disappears  as  suddenly  as  he  came. 
His  very  name  is  by  no  means  certain.  The  name 
Malachi  {my  messenger^  or  my  angel)  is  commonly  taken 
as  an  apocopated  form  of  the  name  ''messenger,^''  or 
angel  of  Jehovah^  But  the  only  instance  of  such  an 
apocope  given  by  Gesenius  (Uri  for  Uriah)  is  very 
doubtful,  if  not  absolutely  erroneous.  The  invariable 
suffix  in  such  forms  is  '^'1  and  not  '^'? ;  and  the  name  would 
have  been  Malachiah,  like  Zechariah,  and  the  large  class 
of  compounded  names  of  this  formation.  Hence  it  was 
very  anciently  conjectured  that  this  was  not  the  name 
of  the  prophet.  The  Septuagint  translates  ''pi^^^?  i^a  "  hy 
the  hand  of  his  angel,^'  or  ''messenge?',^^  showing  that 
they  regarded  it  as  not  a  proper  name.  The  Targum 
of  Jonathan  adds  after  the  word  Malachi,  ^' ivho  other- 
wise is  called  the  scribe  Ezra  ;^^  which,  with  other  conjec- 
tures as  to  his  name  among  the  Jews,  identifying  him 
with  Haggai,  Mordecai,  &c.,  shows  that  Malachi  was 
regarded  by  them  as  merely  a  name  of  office.  Indeed 
Haggai  is  actually  called  by  this  very  name,  ^^  the  7nes- 
senger  of  Jehovah,''^  in  Hag.  1:13.  And  as  the  precise 
form  itself  occurs  in  chap.  3:1,  of  this  projohecy,  where 
it  must  be  translated  "  my  messenger ^^^  there  seems  to  be 
a  very  strong  probability  that  it  was  given  originally,  at 
least,  as  an  official  rather  than  a  personal  title.  He  was 
called,  by  eminence,  "the  messenger  of  God,"  partly 
because  he  was  the  last  inspired  messenger  of  the  Old 
Testament,  and  partly  because  he  came  to  announce  the 


M  A  L  A  C  II  I  .  331 

coming  of  the  great  Messenger  of  the  New;  chap.  3:1. 
But  as  there  is  no  other  instance  in  the  Old  Testament 
in  which  the  official  title  alone  of  the  writer  is  prefixed 
to  the  hook,  it  is  by  no  means  impossible  that  the  official 
became  a  personal  designation,  as  was  afterward  virtu- 
ally the  case  with  John  the  Baptist,  and  even  the  Apos- 
tle Peter.  Calvin  coincides  in  the  conjecture  that  he 
was  Ezra,  but  in  the  absence  of  all  intimation  to  this 
effect  from  the  Scriptures,  and  the  rejection  of  the  con- 
jecture by  some  Jewish  authorities  themselves,  the  opin- 
ion is  inadmissible. 

There  is  less  difficulty  in  determining  the  age  of  the 
prophet  than  in  ascertaining  his  name  or  personal  his- 
tory. Indeed  it  may  be  regarded  as  absolutely  settled 
by  Yitringa,  who,  in  his  elaborate  disquisition,  (Observa- 
tiojies  Sacra,  lib.  vi,  cap.  vii,)  comes  to  the  conclusion 
that  Malachi  prophesied  about  the  time  of  the  second 
return  of  Nehemiah  from  the  court  of  Persia,  which  was 
somewhere  between  the  thirty-second  year  of  Artax- 
erxes  Longimanus,  B.  C.  432,  and  the  year  B.  C.  424  ; 
for  Artaxerxes  died  after  a  reign  of  forty-one  years,  and 
Nehemiah  returned  the  second  time  to  Jerusalem  dur- 
ing his  life.  Neh.  13  :  G.  The  temple  was  evidently 
built,  (chap.  1:10;  3  :  1 — 10,)  which  places  him  after 
Hao-o-ai  and  Zechariah  ;  a  civil  ruler  was  over  the  Jews, 
which  places  him  before  the  death  of  Nehemiah,  who 
was  their  last  civil  ruler ;  and  the  crimes  reproved  by 
the  prophet,  such  as  mixed  marriages,  neglect  of  tithes, 
etc.,  were  precisely  the  abuses  corrected  by  Nehemiah. 


332  MALACHI. 

As  these  abuses  were  actually  reformed  by  Nehemiah, 
we  are  compelled  to  assign  the  date  of  the  prophet  as 
precisely  coincident  with  the  second  reformation  of  Nehe- 
miah,  or  about  B.  C.  424.  He  then  sustained  the  same 
relation  to  Nehemiah  that  Haggai  and  Zechariah  did  to 
Joshua  and  Zerubbabel,  or  Isaiah  to  Hezekiah,  and  Jere- 
miah to  Josiah,  in  the  earlier  history  of  Israel.  The  silence 
of  the  Book  of  Nehemiah  is  no  valid  objection  to  this 
view,  because  it  does  not  profess  to  be  a  complete  his- 
tory of  the  times,  but  only  a  personal  narrative  of  the 
acts  of  the  author.  It  is  an  interesting  coincidence, 
therefore,  that  while  this  stern  Hebrew  was  reproving 
the  formalism  and  falsehoods  of  the  people  of  Jerusa- 
lem, Socrates  was  engaged  in  a  similar  work  among  the 
mercurial  masses  of  Athens. 

The  characteristics  of  the  times  of  Malachi  are  appa- 
rent on  the  surface  of  the  prophecy.  Before  the  cap- 
tivity the  besetting  sins  of  the  Jews  were  idolatry  and 
superstition.  Afterward  they  were  prone  to  the  other 
extremes  of  practical  atheism  and  Epicureanism.  There 
were  two  elements  then  at  work  which  afterward  issued 
in  the  frigid  formahsm  of  the  Pharisees,  and  the  scoffing 
scepticism  of  the  Sadducees.  But  the  predominant  ele- 
ment, owing  to  the  fact  that  they  were  in  the  transition- 
state  from  superstition,  was  the  Pharisaic, — a  spirit  of 
proud  and  bigoted  self-righteousness  that  claimed  the 
favour  of  God  with  insolent  haughtiness,  at  the  very 
moment  that  this  favor  was  forfeited  by  unbelief  and 
neglect  of  duty. 


MALACHI.  333 

The  Captivity  had  cured  the  people  of  their  tendency 
to  idohitry,  but  it  had  also  infused  some  elements  of 
evil  into  their  character.  The  Chaldean  philosophizing 
had  perhaps  been  insensibly  at  work,  modifying  their 
views,  and  Orientalizing  their  habits  of  thought,  in  ac- 
cordance with  the  subtle  doctrines  of  that  school  of 
speculation,  which  so  naturally  tended  to  Pantheistic 
and  Manichean  errors.  The  general  result  of  this  state 
of  mind  was  an  insensibility  to  the  unseen  and  spiritual, 
and  a  grasping  after  mere  temporal  and  earthly  good. 
Hence  they  expected  to  be  rewarded  by  God  in  worldly 
blessings  for  the  mere  external  performance  of  acts 
of  worship.  The  promises  of  God,  by  Haggai  and 
Zechariah,  were  interpreted  in  accordance  with  this 
carnal  literalism,  and  outward  blessings  were  expected 
in  reward  for  the  discharge  of  mere  outward  duties. 
Hence  when  these  outward  blessings  were  not  bestowed, 
they  charged  God  with  a  violation  of  his  promises, 
instead  of  inquiring  whether  they  had  not  failed  to 
fulfil  the  conditions  annexed  to  these  promises.  Two 
generations  had  passed  away  since  the  temple  was 
completed,  and  this  callous  unbelief  and  self-righteous- 
ness had  assumed  a  definite  and  palpable  form.  They 
had  been  warned  by  Zechariah,  (ch.  5;  10:3;  11:6; 
Sec.)  that  their  obduracy  and  unbelief  would  be  pun- 
ished, but  they  turned  a  deaf  ear  to  these  warnings. 
They  had  no  real  sense  of  sin,  and  hence  did  not  appro- 
priate these  warnings  to  themselves.  They  deemed 
themselves  secure  in  a  claim  to  God's  favor,  holding 
God  as  bound  to  bless  them  because  of  their  adoption 


334  MALACiii; 

of  him  as  the  object  of  worship,  and  his  withholding 
this  blessing  as  a  violation  of  his  covenant.  This  unbe- 
lief was  found  in  the  mind  of  the  priests  as  well  as  the 
people,  leading  them  to  engage  in  God's  worship  in  a 
most  slovenly  manner  ;  to  bring  mean  offerings  to  the 
temple  ;  to  intermarry  with  heathen  and  repudiate 
their  Jewish  wives  ;  and  neglect  in  general  all  that  was 
spiritual  in  the  Theocratic  requirements.  And  the  worst 
of  all  was  that  they  were  wholly  unconscious  of  any 
dereliction  of  duty  in  these  respects.  Their  secret  feel- 
ing obviously  was,  that  they  had  done  as  much  for  God 
as  he  had  done  for  them,  had  given  him  mean  gifts 
because  he  had  done  the  same  to  them,  and  had  kept 
their  part  of  the  covenant  just  as  faithfully  as  he  had  ; 
and  if  they  had  shown  a  preference  for  the  heathen  in 
the  selection  of  wives,  it  was  no  more  than  he  had  done 
in  the  bestowal  of  outward  prosperity.  And  yet  all 
this  time  they  seemed  to  be  perfectly  secure  of  a  claim 
to  the  possession  of  God's  favor,  perfectly  sure  that  they 
were  the  only  persons  on  earth  who  had  any  right  to 
expect  any  peculiar  blessings  from  God,  or  to  be  called 
his  people.  This  self-righteous  spirit  was  at  the  root 
of  all  their  sins,  as  will  be  seen  by  a  careful  perusal  of 
the  prophecy.  It  had  wrought  its  mournful  results  for 
many  years  preceding  the  first  return  of  Nehemiah  ;  so 
that  he  found  the  people  disheartened,  the  worship  of 
the  temple  neglected,  and  flagrant  abuses  encouraged 
in  violation  of  the  law.  These  he  partially  reformed 
during  his  first  visit ;  but  having  returned  to  the  Per- 
sian court,  and  remained  there  an  indefinite  time,  (JSTeh. 


M  A  L  A  C  II  I  .  335 

13  :  G,  7,)  probably  from  ten  to  twelve  years,  lie  came 
back  to  Jerusalem,  and  having  found  that  the  people 
had  relapsed  into  many  of  their  former  sins, — such  as 
mixed  marriages,  (13  :  23 — 30,)  withholding  of  tithes, 
(13  :  5,)  and  neglect  of  tlie  Sabbath,  (13  :  15—22,)— 
he  set  himself  vigorousl}'  to  the  work  of  a  second  refor- 
mation, that  might  be  more  permanent  than  the  first. 
It  was  then,  as  we  infer,  that  he  was  joined  by  Malachi, 
that  the  special  dealings  of  God  with  his  ancient  Church 
might  be  finished,  and  the  canon  of  Scripture  closed  up, 
until  the  coming  of  that  great  Messenger  of  the  cove- 
nant, who  was  to  open  a  new  dispensation  of  the  great 
plan  of  redemption.  He  thus  ends  the  great  argument 
precisely  w^iere  the  evangelists  take  it  up,  so  that  a 
verse  of  his  prophecy  is  made  the  introduction  to  one 
of  the  Gospels.     (See  Mark  1:2.) 

The  canonical  authority  of  Malachi  has  never  been 
called  in  question.  It  is  found  in  all  the  authoritative 
enumerations  of  the  canonical  books,  and  is  referred  to 
repeatedly  in  the  New  Testament  as  an  inspired  proph- 
ecy. (See  Matt.  11  :  10  ;  17  :  12  ;  Mark  1  :  2  ;  9  :  11, 
12  ;  Luke  1:17;  and  Rom.  9  :  13.) 

The  prophecy  is  composed  of  six  distinct  portions. 
Part  I.  (1:  1 — 5)  opens  the  charges  against  Israel  by 
laying  bare  the  root  of  their  sin,  an  insensibility  to  the 
love  of  God,  that  had  been  so  signally  unfolded  in  their 
history  ;  and  shows,  by  reference  to  the  history  and 
condition  of  Edom,  how  great  had  been  that  love. 
Part  II.  (1:  6 — 2  :  9)  addresses  the  priests,  reproving 


336  MALACHI. 

them  for  their  neglect  of  the  worship  of  God,  and  their 
profanation  of  his  ordinances  ;  threatening  punishment 
for  these  sins,  and  predicting  the  calUng  of  the  Gentiles. 
Part  III.  (2  :  10 — 16)  rebukes  the  mixed  marriages 
of  the  people,  and  their  injurious  treatment  of  the 
Jewish  wives.  Part  lY.  (2  :  17 — 3  :  6)  predicts  the 
coming  of  Christ  and  his  forerunner,  and  the  different 
aspects  in  which  he  will  appear  from  that  in  which  he 
is  looked  for  by  the  Jews.  Part  Y.  (3  :  7—12) 
reproves  their  withholding  of  tithes.  Part  YI.  (3  : 
13 — 4  :  6)  describes  more  fully  the  sinful  character  of 
the  people,  contrasts  it  with  the  character  of  those  who 
fear  the  Lord,  and  then  describes  the  contrast  in  their 
destinies  that  shall  take  place  in  the  dread  scenes  of  the 
future. 


Section  I.     Chap.  1  :  1 — 5. 

The  Expostulation. 
ANALYSIS. 

I.  The  motto  of  the  prophecy,  a  burden  or  message  of  wrath, 
(v.  1.) 

II.  The  vindication  of  God  from  the  secret  charge  made  against 
him  in  the  minds  of  the  people,  that  he  had  not  loved  them,  be- 
cause he  had  not  outwardly  blessed  them.  This  is  refuted  Ity 
comparing  their  history  with  that  of  Esau,  the  brother  of  their 
great  forefather,  whose  land  was  wholly  laid  waste,  whilst  theirs 
was  yet  inhabited.  An  appeal  to  their  history,  as  compared  with 
that  of  other  descendants  of  Abraham,  proves  that  God  had  loved 
them,  though  he  had  chastened  them,  (v.  2 — 5.) 


COMMENTARY. 

CHAPTER  I. 

1  The  burden  of  the  word  of  the     Lord  to  Israel  by  Malachi. 

V.  1.  "  A  BuKDEX.  The  word  of  Jehovah  to  Israel  by  tlie  liaiul 
of  Malachi." 

This  verse  contains  the  caption  or  heading  of  the 
prophecy.  The  word  "burden"  is  the  motto  that 
describes  its  character.  It  is  always  prefixed  to  proph- 
ecies of  a  threatening  character,  and  seems  designed  to 
indicate  the  fact,  that  hke  some  dark  clond,  heavy  with 
its  pent-up  fury,  these  prophecies  are  surcharged  with 
the  wrath  of  God,  and  hang  ready  to  pour  their  dread- 
ful contents  on  those  against  whom  they  are  directed. 
Many  modern  commentators  give  the  word  the  meaning 
of  "  declaration  ;"  but  Hengstenberg  shows  clearly 
(Christology  II.  pp.  77—79)  that  its  undoubted  mean- 
ing is  "  burden,"  in  a  threatening  sense.     (See  Zech. 

9:1.) 

The  addressing  of  the  prophecy  to  Israel  proves  that 
the  distinction  between  the  Ten  Tribes  and  Judah  was 
obliterated,  and  the  whole  nation  was  supposed  to  have 
returned,  in  the  persons  of  those  who  actually  did  re- 
migrate.     This  throws  some  hght  on  the  vexed  question 


338  MALACHI. CHAPTER     I. 

2  I  have  loved  you,  saith  the  Lord.  3  And  I  hated  Esau,    and  hiid  his 

Yet  ye  say,  Wherein  hast  thou  loved  mountains  and  his  heritage  waste  for 

us  ?     Was  not  Esau  Jacoh's  brother  ?  the  dragons  of  the  wilderness, 
saith  the  Lord  :  yet  I  loved  Jacob. 

of  the  fate  of  the  Ten  Tribes,  and  indicates  that  their 
existence  and  destiny  were  merged  with  those  of  Judah 
and  Benjamin,  at  the  Restoration.  It  is  therefore  use- 
less to  look  for  them  in  any  separate  form  after  this 
date,  and  indeed  they  are  not  alluded  to  afterwards  as 
sejoarately  existing. 

V.  2,  3.  "  I  have  loved  you,  saith  Jehovah.  And  ye  say,  '  In 
what  hast  thou  loved  us  V  Was  not  Esau  brother  to  Jacob  ? 
saith  Jehovah.  And  I  loved  Jacob,  and  I  hated  Esau,  and  I  made 
his  mountains  a  waste,  and  his  heritage  for  the  jackals  of  the 
wilderness." 

Y.  2,  3.  There  is  something  very  touching  in  the 
opening  of  this  message  of  rebuke.  Addressing  a  self- 
righteous  and  disobedient  people,  we  would  naturally 
expect  an  outburst  of  indignant  invective.  But  instead 
of  this  God  speaks  to  them  in  accents  of  the  softest  ten- 
derness— though  the  reproaching  tenderness  of  love.  It 
is  like  the  language  of  some  weeping  parent,  who  seeks 
to  woo  back  a  prodigal  child,  by  recalling  to  his  mem- 
ory the  love  that  has  been  lavished  u2:»on  him.  And  it 
is  in  painful  contrast  with  this  tearful  tenderness  of 
God's  love  that  we  hear  the  insolent  challenge  of  the 
ungrateful  people,  "  In  what  hast  thou  loved  us  ?"  Here 
they  lay  bare  the  root  of  their  sin — insensibility  to  the 
love  of  God,  and  to  their  own  wickedness.  They  had 
been  punished,  and  left  to  adversity  ;  but  instead  of 
referring  these  calamities  to  the  love  of  God,  chasten- 


MALACni. CHAPTER     I.  339 

ing  their  sins,  they  considered  themselves  unjustly 
treated,  and  met  the  tender  expostulation  of  God  with 
dogged  insolence  and  hard  ingratitude.  Their  history 
was  crowded  with  proofs  of  God's  kindness  in  the  midst 
of  his  chastisements  ;  but  with  perverse  hearts  they 
looked,  not  at  what  he  had  left  but  at  what  he  had 
taken.  But  it  is  too  true  that,  in  this  respect,  they 
only  acted  as  men  act  still  toward  God — enjoying  his 
mercies  with  thankless  oblivion  of  the  giver,  until  some 
of  those  mercies  are  removed,  when  he  is  acknowledged 
only  by  murmuring  complaints. 

It  is  an  additional  illustration  of  the  patient  love  of 
God  that  he  condescends  to  argue  the  case  with  them. 
He  refers  to  the  fact  that  Jacob  was  chosen  while  Esau 
was  rejected ;  and  that  they,  as  the  children  of  Jacob, 
were  enjoying  the  blessings  that  followed  this  choice. 
Their  history  as  a  people,  then,  compared  with  the  his- 
tory of  the  children  of  Esau,  showed  wherein  God  loved 
them.  "Hated  "is  used  in  a  negative,  not  a  positive 
sense,  as  in  the  phrase,  "  If  any  man  come  unto  me, 
and  hate  not  his  father  and  mother,"  &c.  Paul  quotes 
this  text,  Romans  9  :  13,  in  illustrating  the  dealings  of 
God.  The  argument  is  very  obvious.  Israel  complained 
that  it  had  not  enjoyed  outward  prosperity,  and  hence 
had  no  tokens  of  God's  love.  It  is  replied  that  Israel 
had  been  much  more  favorably  dealt  with  than  Esau, 
without  any  claim  to  such  treatment,  and  in  this  respect 
had  tokens  of  God's  love  :  Israel  was  only  straitened. 
Edom  was  laid  waste.     The  phrase  ^^n??  ni:rib  is  some- 


340  MALACHI. CHAPTER     I. 

4  Whereas  Edom  saith,  We  are  im-  the  Lord  of  hosts,  They  shall  huild, 
poverished,  but  we  will  return  and  but  I  will  throw  down  ;  and  they 
build  the  desolate  places  ;  thus  saith     shall  call  them,  The  border  of  wicked- 

what  doubtful.  Maurer,  Gesenius,  Henderson,  and 
others,  following  the  Septuagmt  and  the  Syrian  version, 
render  it  "  habitations  of  the  desert."  But  there  seems 
to  be  no  necessity  for  a  rendering  so  unusual.  If  we 
suppose  ^'^3£ii  to  be  the  plural  of  ^\',  we  have  a  common 
image  of  a  deserted  spot.  (See  Isa.  13  :  22  ;  43  :  20, 
&c.)  The  fact  that  it  is  a  feminine  form  is  no  objection 
to  this  view,  for  many  common  nouns  take  both  forms 
of  the  gender  in  the  plural,  (see  Nordheimer's  Gram- 
mar, §  556,  558.)  When  a  city  became  a  place  for  the 
dens  of  jackals,  it  was  a  complete  solitude. 

V.  4.  "  But  if  Edom  should  say  {although)  we  are  overthrown, 
yet  will  we  return  and  build  up  the  ruins  :  thus  saith  Jehovah  of 
hosts,  They  may  build  up,  but  I  will  cast  down  ;  and  {men)  shall 
call  them  the  borders  of  wickedness,  and  the  people  against  which 
Jehovah  is  angry  forever.'' 

This  verse  predicts  the  hopelessness  of  Edom's  deso- 
lation, in  spite  of  all  the  efforts  of  man  to  the  contrary. 
Such  efforts  were  strenuously  put  forth  ;  but  at  last  the 
curse  of  God  was  stronger  than  man,  and  the  lonely 
solitudes  of  Petra  now  remain  as  monuments  of  the 
fact  that  God's  words  never  fail.  The  perpetuity  of 
this  desolation  is  guaranteed  by  the  fact  that  the  current 
of  eastern  commerce  that  once  enriched  Edom,  has  been 
diverted  beyond  all  hope  of  recall  into  other  channels. 
Yet  when  this  prophecy  was  uttered,  and  for  years 
after,  Edom  was  a  prosperous  and  powerful  country. 


MALACIII. CHAPTER     I.  341 

ness,  and  The  people  against  whom  5  And  your  eyes  shall  sec,  and  ye 
the  Lord  hath  indignation  for  ever.  shall  say,  The  Lord  will  be  magnified 

from  the  border  of  Israel. 

The  prediction  that  it  should  be  called  "  tlie  borders  of 
wickedness  "  is  strikingly  fulfilled  by  its  present  condi- 
tion, for  it  is  one  of  the  most  dangerous  spots  in  the 
East.  It  can  only  be  visited  with  a  strong  escort. 
Therefore  the  prophecy  thus  far  has  been  fulfilled. 

V.  5.  "  And  your  eyes  shall  see,  and  ye  sliall  say,  Let  Jehovah 
be  exalted  from  the  borders  of  Israel." 

This  verse  predicts  the  fact  that  Israel,  although  now 
insensible  to  God's  favor  toward  them,  should  hereafter 
so  acknowledge  it,  as  to  admit  that  Israel  should  exalt 
and  praise  him.  RosenmiiUer,  Maiirer,  and  Ewald 
render  the  second  clause,  "  Jehovah  is  great  beyond  the 
boundary  of  Israel,"  as  if  the  Israelites  were  simpl}^  to 
acknowledge  his  power  outside  of  their  national  limits. 
But  it  is  more  natural  to  suppose  that  the  prophet  pre- 
dicts the  future  acknowledgment  of  his  peculiar  favor  to 
Israel,  and  the  ground  thus  created  for  an  ascription  of 
praise  to  him  from  the  land  thus  favored.  Henderson 
connects  "from  the  borders  of  Israel"  with  "ye  shall 
say,"  as  if  it  were  a  simple  prediction  that  the  Israelites 
would  hereafter  praise  God.  But  it  is  more  than  this  ; 
it  predicts  that  they  would  acknowledge  that  Israel 
ought  to  praise  Jehovah.  "  Let  the  whole  people  exalt 
Jehovah  for  his  special  goodness  to  them."  This  allows 
the  words  to  be  taken  in  their  natural  order,  and  both 
members  of  the  clause  to  be  construed  together.     The 


342  MALACHI. CHAPTER     I. 

meaning  then  is,  "  However  blind  you  may  now  be  to 
God's  special  love  to  you,  you  shall  hereafter  see  it,  and 
shall  exclaim  in  comparing  nations  with  yourselves,  Let 
Jehovah  be  extolled  from  all  the  habitations  of  Israel." 
This  admission  has  often  since  been  forced  from  the  lips 
of  the  Jewish  people. 

PRACTICAL  INFERENCES. 

(1.)  God's  threatenings  are  very  weighty,  and  ma}^ 
well  be  called  "  A  Burden."  Men  must  choose  between 
an  exceeding  great  and  eternal  weight  of  glory,  and  an 
exceeding  great  and  eternal  weight  of  wrath,  (v.  1.) 

(2.)  God  is  love.  This  is  true  even  when  he  afflicts, 
for  whom  he  lovcth  he  chasteneth.  We  must  not 
therefore  infer  that  he  does  not  love  us,  because  he 
afflicts.  The  gardener  prunes  the  grape  which  he  values, 
not  the  thistle  which  he  hates.  The  fruit  tree  that  is 
highly  prized  is  trimmed  that  it  may  bear  more  fruit,  the 
forest  tree  that  is  designed  for  the  flames  is  left  to  grow 
in  unpruned  luxuriance.  Yet  in  answer  to  these  assu- 
rances of  God  to  us,  we  often  say  in  our  murmuring, 
"  In  what  hast  thou  loved  us.  Where  is  the  proof?" 
It  is  a  mournful  proof  of  human  depravity  that  the  love 
of  God  is  often  least  acknowledged,  where  it  is  most 
manifested,  (v.  2.) 

(3.)  The  sovereign  eternal  purpose  of  God  is  the  only 
ground  of  his  bestowal  of  favors  on  one  man  which  he 
withholds  from  another.  The  apostle  Paul  saw  as  deeply 
as  any  other  man  the  difficulty  of  making  salvation  de- 


M  A  L  A  G  H  I  . CHAPTER     I  .  343 

pend  on  the  elective  love  of  God,  but  he  saw  more  deeply 
the  difficulty  of  making  it  depend  on  anything  else.  We 
may  make  the  world  with  the  Hindoo  philosophy  rest 
on  the  elephant,  and  that  on  the  tortoise,  but  after  all, 
the  same  difficulty  meets  us  in  finding  a  resting-place  for 
the  tortoise.  So  we  may  refer  our  salvation  to  our  own 
volition,  and  that  to  the  self-determining  power  of  the 
will  ;  but  after  all,  we  reach  a  basis  which  demands  a 
Divine  support,  and  it  is  just  as  philosophical  to  rest  the 
world  on  that  at  first,  as  to  be  compelled  to  rest  the 
whole  cumbrous  machinery  there  at  last.  It  is  all  of 
God,  from  Alpha  to  Omega,  from  first  to  last,  and  in 
our  prayers  and  praises,  if  not  in  our  disputings  and 
reasonings,  we  will  ascribe  it  all  to  the  sovereign  grace 
of  God.  "Even  so,  Father,  for  so  it  seemed  good  in 
thy  sight.*'  There  may  be  difficulties  in  referring  salva- 
tion to  the  election  of  God,  there  are  still  greater  in 
trying  to  refer  it  to  the  election  of  man,  (v.  3.) 

(4.)  God  still  addresses  men  with  the  same  touching 
appeal,  "I  have  loved  you;"  and  he  still  meets  the 
same  hard,  ungrateful  response,  "  Wherein  hast  thou 
loved  us  ?"  Men  suffer  many  forms  of  outward  evil 
and  inward  grief,  because  of  their  sins  ;  but  instead  of 
referring  them  to  the  proper  cause,  their  own  wicked- 
ness, they  impiously  accuse  God  in  their  hearts  of  being 
indifferent  to  their  welfare.  They  refuse  to  look  at  the 
tokens  of  love  strewed  all  along  their  history,  and  dwell 
in  obstinate  ingratitude  on  the  evils  that  their  own  sin 
has  entailed  upon  them.    And  yet  that  history  is  crowded 


344  MALACIII. CHAPTER     I. 

with  such  tokens.  Besides  the  unnumbered  blessings 
that  each  one  individually  has  received,  God  has  passed 
by  our  elder  brethren,  the  angels  who  kept  not  their 
first  estate,  and  provided  a  salvation  for  man.  Here  is 
a  token  of  love  as  high  as  heaven,  and  as  broad  as 
eternity,  that  may  be  urged  like  the  love  of  God  to 
Jacob  in  rejection  of  Esau,  in  proof  that  the  love  of 
God  to  man  is  wonderful,  and  past  finding  out.  And 
the  perpetual  rejection  of  the  sinning  angels,  like  the 
23erpetual  desolations  of  Idumea,  stands  as  an  everlast- 
ing proof  of  the  goodness  and  severity  of  God — good- 
ness to  those  who  had  not  been  doomed  to  such  a  fear- 
ful rejection  ;  severity  inscrutable  and  mj^sterious  to 
those  who  have,   (v.  2.) 

(5.)  The  power  of  man  can  never  reverse  the  sen- 
tence of  God.  It  is  vain-  to  rush  on  the  bosses  of  his 
buckler,  or  to  resist  his  will,  (v.  4.) 

(6.)  God  will  be  glorified  in  the  punishment  of  sin  as 
well  as  in  the  reward  of  obedience.  Hell  is  full  of  God's 
glory,  as  well  as  heaven,  and  the  sinner  shall  show  it 
forth  in  his  perdition  not  less  truly  than  the  saint  in  his 
salvation,  (v.  5.) 


Section  II.     Chap.  1  :  6—2  :  9. 

The  Sin  of  the  Priests. 
ANALYSIS. 

I.  The  priests  charged  with  violating  their  duty  to  God,  whom 
they  acknowledged  as  a  father  and  master,  in  withholding  filial 
and  submissive  reverence,  (v.  1.) 


M  A  L  A  C  H  I  . CHAPTER     I  .  345 

G  •]  A  son  lionoiireth  his  fatlier,  and  polluted  thee  ?     In  that    ye  Kay,   Tho 

a  servant  his  master  :  if  then  I  be  a  table  of  the  Lord  is  contemptible, 

father,  where  is  mine  honour  ;  and  if  8  And  if  ye  offer  the  blind  for  sacri- 

I  he  a  master,  where  is  my  fear  ?  saith  fice,  is  U  not  evil  ?  and  if  ye  offer  the 

the  LoKD  of  hosts  unto  you,  0  priests,  lame  and  sick,  is  it  not  evil  ?  offer  it 

that  despise  my  name.     And  ye  say,  now  unto  thy  governor  ;    will  he  be 

Wherein  have  we  despised  thy  name  ?  pleased  with  thee,  or  accept  thy  per- 

7  Ye  offer  polluted  bread  upon  mine  son  ?  saitli  the  Loud  of  hosts, 
altar  ;  and  ye  say.  Wherein  have  we 

II.  Specifications  under  this  charge.  (1)  Offering;  defective 
sacrifices,  (v.  7.)  (2)  Undervaluing  the  haHowed  places,  (v.  8.) 
(3)  Failing  to  vindicate  tho  purity  of  God's  house  as  they  ought 
to  have  done,  (v.  9,  10.) 

III.  The  consequent  rejection  of  the  Jewish  people,  and  the 
bringing  in  of  one  from  among  the  heathen  that  would  serve  God 
more  faithfully,  (v.  11.) 

IV.  Their  neglect  of  duty  reproved  and  additional  threats 
uttered,  (v.  12—14.) 

V.  The  priests  especially  reproved  and  threatened,  (2  :  1 — 3  ;) 
contrasted  with  former  priests,  (v.  5 — *I  ;)  and  their  dereliction  of 
duty  severely  denounced,  (v.  8,  9.) 


V.  6.  "  A  son  honors  a  father,  and  a  servant  a  master.  Xow  if 
I  am  a  father,  where  is  m^^  honor  ?  and  if  I  am  a  master,  where 
is  my  reverence  ?  saith  Jehovah  of  hosts  to  you,  0  priests  !  de- 
spising my  name." 

The  priests  boasted  that  God  was  a  Father  and  a 

Ruler  to  them,  and  hence  expected  blessings  from  his 

hand.    God  requires  that  they  show  the  sincerity  of  this 

claim  by  treating  him  as  they  professed  to  regard  him. 

Y.  1,  8.  "And  ye  reply,  '  In  what  have  we  despised  thy  name  V 
Offering  upon  my  altar  polluted  bread.  And  ye  say,  '  In  what 
have  we  polluted  thee  ?'  In  your  saying,  '  The  table  of  Jehovah 
is  contemptible.'  And  when  ye  offer  the  blind  in  sacrifice,  is  not 
this  evil  ?  And  when  ye  offer  the  lame  and  the  sick,  is  not  this 
evil  ?  Offer  it,  I  pray  you,  to  your  governor  ;  will  he  be  pleased 
with  it,  or  accept  your  face,  saith  Jehovah  of  hosts." 

22 


346  MALACHI. CHAPTER     I. 

9  And  now,  I  pray  you,  beseech  God     gard  your  persons  ?  saith  the  Lord  of 
that  he  will  be  gracious  unto  us  :  this     hosts, 
hath  been  by  your  means  :  will  he  re- 

These   verses   develop  in  detail  tlieir  sin,  and  show 

that  they  treated  God  as  they  would  not  dare  to  treat 

an  earthly  ruler,  striving  to  put  him  off  with  the  mere 

shreds  and   ekings  of  time,   strength,  and  means,  and 

then  wondering  that  he  does  not  reward  them  for  such 

niggard  mockery.     "  Bread"  in  v.  7  is  of  course  to  be 

taken  in  the  sense  of  food,  as  it  often  is,  and  here  refers 

rather  to  flesh  than  to  bread,  from  the  fact  that  it  was 

offered   on  the  altar  of  sacrifice,  where  flesh  only  was 

presented. 

V.  9.  "And  now,  I  pra}^,  supplicate  the  favor  of  God  that  he 
may  be  gracious  to  us,  {since)  by  your  hand  must  this  be  done. 
And  will  he  accept  your  persons,  saith  Jehovah  of  hosts  ?" 

The  principal  question  in  regard  to  this  verse  is 
whether  it  is  serious  exhortation  or  irony.  Michaelis, 
(and  Rosenmiiller,  of  course,  who  usually  transcribes 
Michaelis  word  for  word,  except  when  he  is  too  ortho- 
dox,) Hitzig  and  others,  take  it  as  a  serious  exhortation 
to  repentance.  The  difficulties  in  this  view  are,  that 
the  whole  tone  of  the  passage  is  r^prehensive,  and  not 
hortatory;  and  that  the  challenge,  "Will  he  accept 
your  persons  ?"  identical  with  the  phrase  "  accept  your 
face,"  in  verse  8,  seems  to  imply  that  God  would  not 
listen  to  them,  and  hence  an  exhortation  to  pray  to  him 
would  seem  idle.  We  therefore  prefer  with  Maurer  to 
take  it  ironically  :  "  Go,  then,  with  such  ragged  offer- 
ings, and  interced;ejvith  God,  since  this  is  your  duty  as 


MALACIII. CHAPTER     I.  347 

10  Who  is  there  even  among  yo\i  for  uoiiglit.  I  have  no  pleasure  in 
that  would  shut  the  doors  for  noiigJd  ?  you,  saith  the  Lord  of  hosts,  neither 
neither  do  ye  kindle  fire  on  mine  altar     will  I  accept  an  offering  at  your  hand. 

priests  ;  and  think  you  that  he  will  accept  such  an 
insult  ?  I  tell  you  nay.  He  will  fling  it  in  your  teeth 
with,  "  Who  hath  required  it  at  thy  hand,  thus  to  tread 
my  courts." 

The  second  member  of  this  sentence  is  rendered  by 
Henderson  and  others  as  the  English  version,  "this 
hath  been  by  your  means,"  although  they  admit  the 
ironical  character  of  the  verse.  But  it  is  much  more  in 
accordance  with  the  irony  of  the  passage  to  take  this 
clause  not  as  stating  that  the  present  evil  has  been  the 
result  of  the  action  of  the  priests,  but  as  a  refined 
mockery.  "  Intercede  for  us  with  God,  for  you  are  the 
men  whose  office  calls  you  to  this  duty  ;  you  are  the 
professed  avenues  to  God."  This  was  a  bitter  flash  of 
irony. 

V.  10.  "  Who  is  there  among  you  that  will  shut  the  doors,  so 
that  ye  may  not  be  kindling  fire  upon  mine  altar  in  vain  ?  I  have 
no  delight  in  you,  saith  Jehovah  of  hosts,  nor  will  I  receive  an 
offering  from  your  hands." 

This  verse  is  taken  by  our  English  version,  by  Hen- 
derson, and  most  of  the  English  expositors,  as  an  accu- 
sation of  a  mercenary  spirit  in  the  priests  :  "  Who  is 
there  among  you  that  would  shut  the  doors /or  naught  V 
as  if  they  were  charged  with  being  unwilling  to  do  the 
smallest  service  for  God  without  reward.  But  the 
coherence  of  the  passage  with  what  follows  requires  a 
different  interpretation.     It  is  not  an  indolent,  merce- 


348  MALACHI. — CHAPTER     I. 

imry  spirit  that  is  rebuked,  but  a  want  of  zeal  to  vindi- 
cate the  purity  of  God's  house.  The  meaning  is, 
' '  Where  is  there  among  you  some  Phinehas,  who  will 
rise  in  holy  indignation  and  shut  the  doors  of  my  house 
against  such  desecration,  and  prevent  this  smoking  of 
useless  and  polluting  sacrifices  upon  my  altar  ?  Better 
withhold  your  beggarly  apology  for  rehgion  than  insult 
me,  and  add  to  your  own  guilt  by  palming  it  upon  your 
conscience  as  an  acceptable  service  to  God."  It  is, 
therefore,  a  burst  of  indignant  scorn  upon  such  attempts 
to  palter  with  God  in  the  matter  of  religion.  Then,  as 
now,  men  sought,  as  for  the  philosopher's  ptone,  a  cheap 
religion — one  that  would  insure  heaven  to  them  on  the 
easiest  terms.  Hence  they  made  a  shuffling  compro- 
mise with  duty,  compounding  for  the  lowest  possible 
per-centage  of  self-denial  and  effort.  God  assures  them 
that  a  cheap  religion,  like  most  cheap  things,  was 
always  dear,  since  it  always  cost  more  than  it  was 
worth — for  it  was  worth  just  nothing.  God  will  not 
despise  the  widow's  mite,  but  he  will  despise  the  miser's 
mite — especially  when  the  blinded  man  is  dreaming  that 
by  this  beggarly  shift  he  is  securing  the  favor  of  God. 
As  he  drops  liis  pittance  into  the  treasury  of  the  Lord, 
a  voice  comes  forth  from  the  throne.  Who  is  there 
among  you  that  will  close  the  doors  against  this  insult- 
ing mockery,  and  tell  the  starveling  giver  that  he  had 
better  keep  his  miserable  apology  for  a  gift,  for  it  was 
worse  than  thrown  away  when  presented  as  an  offering 
to  God.    0  !  that  this  voice  of  indignant  scorn  could  be 


MALACHI. CHAPTER    I.  349 

11  For  from  the  rising  of  tlie  sun  shall  be  offered  unto  my  name,  and  a 

even  unto  the  going  down  of  the  same,  pure  offering  :  for  my  name  shall  he 

my    name   shall  he   great  among   the  great  among   the   heathen,  saitli  tlic 

Gentiles  ;  and  in  every  place  incense  Lord  of  hosts. 

rung  through  the  laggard  Churches  of  Christendom, 

who  are  striving  to  solve  the  same  impossible  problem 

in  the  maxima  and  minima  of  spiritual  calculus,  with 

how  little  self-denial  and  active  labor  a  man  may  reach 

heaven  at  last. 

The  wish  that  the  doors   of  the   temple  should  be 

closed,  conveys  an  intimation  that  if  no  one  is  found  to 

shut  them  God  will  do  it  himself ;  or  rather  will  forsake 

that  temple,  and  leave  it  an  altar  without   a  j)i'omise. 

and  a  shrine  without   a  divinity.     This   explains   the 

force  of  "  for  "  in  the  next  verse. 

V.  11.  "  For  from  the  rising-  of  the  sun  to  his  going  down  my 
name  shall  be  great  among  the  nations,  and  in  cvcr3q:)lace  incense 
shall  be  offered  to  my  name,  and  a  pure  offering,  for  great  is  my 
name  among  the  nations,  saith  Jehovah  of  hosts." 

This  verse  is  elliptical,  the  exact  antecedent  to  "  for'' 
not  being  expressed.  The  intimation  is  :  "  But  if  there 
be  none  who  will  thus  vindicate  the  glory  of  my  name 
among  the  priests  of  my  own  temple,  still  that  name 
shall  be  glorified  ;  for  a  people  will  be  raised  up  from 
among  the  heathen  who  not  merely  in  this  temple,  but 
*  in  every  place,'  shall  offer,  not  the  blind  and  lame, 
but  a  pure  offering  to  my  name."  This,  then,  predicts 
the  rejection  of  the  Jews,  and  the  calling  of  the  Gen- 
tiles into  the  Church.  The  conversation  of  Christ  with 
the  Samaritan  woman,  at  Sychar,  is  a  striking  commen- 
tary on  this  verse. 


350  MALxVCHI. CHAPTER     I. 

12  ^  But  ye  have  profaned  it,  in  .at  it,  saitla  the  Lord  of  hosts  ;  and 
that  ye  say.  The  table  of  the  Lord  is  ye  brought  that  which  was  torn,  and 
polluted;  and  the  fruit  thereof,  a'en  the  lame,  and  the  sick  ;  thus  ye  brought 
his  meat,  is  contemptible.  an   offering  :  should  I  accept  this   of 

13  Ye  said  also.   Behold,  what  a     your  hand  ?  saith  the  Lord. 
weariness  is  it !  and  ye  have  snuffed 

And  who  can  tell  but  that,  if  we  also  are  faithless  in 
God's  work,  others  may  be  raised  up  from  the  dark 
places  of  heathenism,  and  we  left  to  perish  in  our 
rejection  ?  Certain  it  is  that  God's  name  will  be  glori- 
fied on  the  earth  ;  and  if  we  are  false  to  our  duty,  he 
can  of  the  very  stones  raise  up  children  to  Abraham, 
while  we  are  shut  out. 

V.  12.  "  But  you  are  profaning  it  in  saying  that  the  table  of 
Jehovah  is  polluted,  and  {in  saying)  of  its  produce  that  the  food 
is  contemptible." 

This  verse  renews  the  charge  of  sacrilege  in  further 
detail.  The  "  produce  "  of  the  altar  was  the  offerings 
of  the  people,  from  which  the  priests  obtained  their 
subsistence,  which  the  priests  despised,  like  the  godless 
sons  of  Eli,  perhaps  longing  gluttonously  for  more  lux- 
urious fare. 

V.  13.  '"And  ye  sa,j,  (also,)  Behold  what  a  weariness  !  And  ye 
have  snuffed  at  it,  saith  Jehovah  of  hosts.  And  ye  have  brought 
the  stolen,  and  the  lame,  and  the  sick,  and  have  offered  an  offer- 
ing.    Shall  I  accept  this  from  your  hands,  saith  Jehovah." 

These  words  amplify  the  charge.  The  priestly  func- 
tion was  to  them  a  weariness,  in  view  of  its  imperfect 
reward  ;  and  they  "  snuffed  "  at  the  provision  that  was 
made  for  them  at  the  Lord's  table.  Religion  is  still  a 
weariness  to  many,  and  the  provisions  it  furnishes  to 


M  A  L  A  C  H  I  . CHAPTER     I  .  351 

14  But  cursed  be  the  deceiver,  which  rupt  thing  ;  for  I  am  a  great  King, 
hath  in  his  floclc  a  male,  and  voweth,  saith  the  Lord  of  hosts,  and  my  name 
and  sacrificeth  imto  the  Lokd  a  cor-      m  dreadful  among  the  heatlicn. 

the  soul  snuffed  at  with  ill-disguised  contempt — w^»,  it, 

refers  to  the  produce  of  the  table   of  the  Lord,  in  v. 

12  ;  i^f3  means  torn  away  by  violence — that  is,  stolen, 

and  not  lacerated. 

V.  14.  "Cursed  be  the  deceiver  who  has  a  male  in  liis  flock,  and 
offers  and  sacrifices  acorruiit  thing  to  tlic  Lord  !  for  a  great  King 
am  I,  saith  Jehovah  of  hosts,  and  my  name  is  feared  among  the 
nations." 

This  verse  reproves  the  people,  as  well  as  the  priests, 
for  withholding  suitable  offerings  to  the  temple.  A 
male  victim  was  more  valuable  than  a  female.  It  was, 
indeed,  expressly  required  by  the  law.  See  Lev.  1:3, 
10,  &c.  The  same  intimation  of  a  removal  of  the 
Church  to  the  Gentiles,  if  the  chosen  people  were 
unfaithful,  as  in  v.  11,  is  made  in  the  second  clause. 
Alas !  how  often  do  we  keep  back  the  firstlings  of  our' 
flocks,  the  best  of  our  services,  and  offer  God  the  shreds 
of  our  time,  the  weary  remnant  of  our  thoughts  and 
affections,  and  the  niggardly  gleanings  of  our  means ! 
It  is  in  touching  reproach  that  God  refers  to  the  heathen, 
as  if  he  had  said  :  The  very  heathen  fear  me  more  than 
my  own  people  ;  even  now  in  their  blindness  they  have 
more  dread  of  offending  me  than  those  whom  I  have 
chosen.  Alas  !  heathenism  in  the  great  day  will  con- 
demn much  of  our  Christianity. 


352  MALACHI. CHAPTER     II. 

1  And  now,  0  ye  priests,  this  com-  cursed  them  already,  because  ye  do  not 
mandment  is  for  you.  lay  it  to  heart. 

2  If  ye  will  not  hear,  and  if  ye  will  3  Behold,  I  will  corrupt  your  seed, 
not  lay  it  to  heart,  to  give  glory  unto  and  spread  dung  upon  your  faces,  eve7i 
my  name,  saith  the  Loed  of  hosts,  I  the  dung  of  your  solemn  feasts  ;  and 
will  even  send  a  curse  upon  you,  and  I  one  shall  take  you  away  with  it. 

will  curse  your  blessings  ;  yea,  I  have 


CHAPTER    II. 

V.  1.  "  x\nd  now  to  you  is  this  command,  0  priests!" 

Having  in  chap.  1:14,  turned  aside  for  a  moment  to 

the  people,  he  returns  to  the  priests,  whom  he  rebukes 

for  violating  the  covenant  of  the  priesthood  :  (1)  by 

unbelief  and  disobedience,    v.    2,   3  ;    (2)   by  corrupt 

teaching,  v.  4 — 8  ;  (3)  by  partiality  in  dispensing  the 

law,  ver.  9. 

V.  2.  "  If  ye  will  not  hear,  and  if  ye  will  not  lay  to  heart  to  give 
glory  to  my  name,  saith  Jehovah  of  hosts,  then  I  will  send  upon 
you  a  curse,  and  I  will  curse  your  blessings.  Yea,  I  have  cursed 
them,  {already)  because  ye  lay  not  to  heart  {this  thing)  J' 

This  verse  threatens  a  curse  for  disobedience,  if  it 

were  persisted  in.      The  phrase  O'^rii'i^  tsai  is  taken  by 

Maurer  and  others  as  an  emphatic  repetition  ;  but  it 

seems  more  natural  to  give  t=3  its  ordinary  meaning,  and 

take  the  verb  as  a  preterite.     Then  the  sense  would  be  : 

"  This  is  no  idle  threat,  for  the  curse  is  even  now  upon 

you  because  of  your  sin  ;  ye  are  condemned  already." 

V.  3.  "  Behold  I  will  rebuke  the  seed  for  you,  and  spread  dung 
upon  your  faces,  the  dung  of  your  festal  offerings,  and  they  shall 
take  you  away  in  it." 

To  rebuke  the  seed  is  to  forbid  its  growing.     "  For 


MALACIII. CHAPTER     II.  353 

4  And  ye  shall  know  that  I  have  my  covenant  might  be  with  Levi, 
sent  this  commandment  unto  you,  that     saith  the  Lord  of  hosts. 

you,"  is  for  your  disadvantage.  (For  this  use  of  ^  see 
Nordheimer,  §  868.)  The  spreading  of  dung  on  the 
face  is  an  image  of  the  most  insulting  indignity,  while 
the  being  carried  away  in  it  is  assurance  that  this 
indignity  will  be  permanent, — a  thing  that  cannot  be 
fled  from,  but  will  cleave  to  and  follow  its  objects 
wherever  they  go. — s^ijs^  is  to  be  taken  here  impersonally. 

V.  4.  "And  ye  shall  know  that  I  have  sent  to  you  this  com- 
mandment, that  it  might  be  {a  confirmation  of )  my  covenant  with 
Levi,  saith  Jehovah  of  hosts." 

This  verse  is  susceptible  of  two  interpretations. 
That  of  Rosenmiiller  and  others  makes  "  this  command- 
ment "  to  be  in  apposition  with  "the  covenant  with 
Levi,"  asserting  their  substantial  identity  ;  but  this  is 
incompatible  with  the  words  tri'^n^  which  express  design. 
We  therefore  prefer  that  of  Maurer,  which  takes  the 
last  clause  as  explaining  the  design  of  this  command- 
ment, with  its  threats,  namely,  to  establish  the  original 
covenant  with  Levi,  and  bring  the  priests  back  to  the 
purity  of  their  sacred  order,  and  thus  effect  a  complete 
reformation.  This  verse  then  explains  the  special  mis- 
sion of  Malachi  as  a  Reformer.  It  was  to  bring  back 
the  priests  to  the  original  Levitic  covenant,  and  restore 
the  true  spirit  of  the  Mosaic  institutions  that  he  came 
forth. 

V.  5.  "  My  covenant  with  him  was  {to give  to  him)  life  and  peace, 
and  I  gave  them-  to  him,  {and  on  his  part  to  me)  reverence  ;  and  he 
did  reverence  me,  and  feared  before  my  name." 


354  MALACHI. CHAPTER     II. 

5  My  covenant  was  with  him  of  life     for  the  fear  wherewith  he  feared  me, 
and  peace  ;  and  I  gave  them  to  him     and  was  afraid  before  my  name. 

Y.  5  explains  more  fully  the  covenant  with  Levi, 
alluded  to  in  the  fourth  verse  ;  and  shows,  by  the  mode 
in  which  Levi  observed  it,  how  much  his  descendants 
had  violated  it.  The  grammatical  construction  of  i^^i^ 
is  somewhat  doubtful.  Rosenmiiller  and  others  take  it 
as  an  accusative  in  apposition  with  the  suffix  ti-,  repre- 
senting the  design  for  which  the  life  and  peace  were 
given.  We  prefer  with  Maurer  to  take  it  as  a  nomina- 
tive in  apposition  with  "covenant,"  just  as  "  life  and 
peace"  are  in  the  preceding  clause,  and  expressing  the 
other  branch  of  the  covenant.  The  sense  then  would 
be  as  follows:  "My  covenant  with  Levi  was  this, 
namely,  on  my  part  there  were  to  be  given  to  him  life 
and  peace,  and  I  fulfilled  ,my  part,  and  gave  them  to 
him  ;  on  his  part  there  was  to  be  rendered  to  me  reve- 
rence ;  and  he  did  reverence  me,  and  fear  before  my 
name."  This  furnishes  the  most  consistent  sense,  and 
requires  no  unusual  grammatical  construction.  It 
states  first  the  conditions  of  the  covenant  on  both  sides, 
and  secondly  the  fact  that  these  conditions  had  been 
faithfully  met.  This  was  at  once  a  reproof  to  the  irrev- 
erent descendants  of  Levi,  and  an  explanation  of  the 
absence  of  those  blessings  from  God's  hand  which  they 
considered  to  be  guaranteed  to  them  by  the  covenant. 
The  covenant  referred  to  we  have  in  Numbers  25  :  12, 
13,  "  Behold  I  give  unto  him  my  covenant  of  peace ; 
and   he  shall   have  it  and  his    seed  after   him,    even 


MALACIII. CHAPTER     II.  355 

G  The  law  of  truth  was  in  his  mouth,  7.  For  the  priest's  lips  should  keep 

and  iniquity  was  not  found  in  liis  lips  :  knowledge,  and  they  should  seek  the 

he  walked  with  nie  in  peace  and  equi-  law  at  his  mouth  :  for  he  is  theiiiessen- 

ty,  and  did  turn  many  away  from  in-  ger  of  the  Lord  of  hosts, 

iquity.  8.  But  ye   arc  departed  out   of  the 

the   covenant  of  an  everlasting  priesthood," — Kfe   and 

peace. 

V.  G.  "  The  law  of  truth  was  in  his  mouth,  and  iniquity  was  not 
found  in  his  lips  ;  in  peace  and  uprightness  he  walked  before  me, 
and  converted  man}'  from  sin." 

Y.  6  describes  yet  further  the  conduct  of  the  an- 
cient priesthood.  The  law  of  truth  in  the  mouth  refers 
to  their  truthful  teachings,  the  absence  of  perversity 
in  their  lips  to  their  uj)ri^ht  judgments  in  judicial 
cases.  See  Deuteronomy  17  :  8,  9  ;  19  :  IT,  where 
judicial  functions  are  expressly  recognized  in  the  priest- 
hood. And  as  the  priests  were  especially  to  judge  of 
the  fitness  of  sacrificial  offerings,  the  comparison  becomes 
yet  more  bitter  as  a  reproof. 

To  walk  with  God  is  to  follow  his  precepts,  as  did 
Enoch,  (Genesis  5  :  22  ;)  Noah,  (6  :  9  ;)  and  Abraham, 
(17  :  1.)  To  walk  in  peace  is  so  to  walk  as  to  please 
God  ;  and  to  walk  in  uprightness  is  to  walk  sincerely, 
without  guile.  The  effect  of  this  kind  of  walking  with 
God,  then,  as  now,  was  the  conversion  of  sinners. 

V.  7.  "  For  the  lips  of  the  priest  should  keep  knowledge,  and  the 
law  should  they  seek  from  his  mouth  ;  for  he  is  the  messenger  of 
Jehovah  of  liosts." 

V.  7  declares  that  these  were  the  proper  functions  of 
the  priesthood,  and  hence  those  in  whom  they  were 
wanting  were  derelict  to  their  duty. 


356  MALA  CHI. CHAPTER     II. 

way  ;  ye  have  caused  many  to  stumble  9.  Therefore  have  I  also  made  you 
at  the  law  ;  ye  have  corrupted  the  co-  contemptible  and  base  before  all  the 
venant  of  Levi,  saith  the  Lord  of  people,  according  as  ye  have  not  kept 
hosts.  my  ways,  but  have  been  partial  in  the 

law. 

V.  8.  "  But  ye  have  departed  from  the  way,  ye  have  caused  many 
to  stumble  in  the  law,  ye  have  corrupted  the  covenant  of  Levi, 
saith  Jehovah  of  hosts." 

The  priests  are  here  openly  charged  with  the  derelic- 
tion hinted  at  in  the  previous  verse.  They  not  only 
failed  to  teach  others  to  keep  the  law,  but  they  taught 
them  by  example,  if  not  precept,  to  break  it.  Maurer 
and  De  Wette  render  "  law"  here  by  "  teaching."  It  is, 
however,  not  necessary  to  depart  from  the  usual  meaning 
of  the  word,  and  that  which  it  has  elsewhere  in  the  con- 
text. Even  if  it  refers  to  the  effect  of  their  teaching, 
this  is  expressed  by  retaining  the  ordinary  meaning  of 
the  word.  But  the  meaning  of  the  verse  probably  is  not 
to  charge  them  simply  with  teaching  error,  but  to  as- 
sert that  they  not  only  neglected  to  teach  the  people  to 
keep  the  law  by  precept,  but,  on  the  contrary,  taught 
them  to  break  it  both  by  precept  and  example. 

V.  9.  "And  I  also  will  make  you  contemptible  and  mean  before 
all  the  people,  according  as  ye  have  not  kept  my  ways,  and  have 
been  partial  in  {dis'pensing)  the  law." 

V.  9  threatens  these  punishments,  and  declares  that  as 
they  had  violated  the  conditions  of  the  covenant,  God 
would  inflict  its  penalty.  As  they  had  exercised  their 
priestly  functions,  judicial  and  otherwise,  partially  re- 
specting the  persons  of  one  class  while  they  disregarded 


M  A  L  A  C  H  I  .  —  CHAPTER     II.  357 

those  of  another,  God  would  visit  them   with  punish- 
ment-for  this  injustice. 

PRACTICAL    INFERENCES. 

(1.)  Men  often  acknowledge  God  as  a  father  and  a 
master  in  words,  who  deny  it  in  deeds,  (c.  1  :  v.  6.) 

(2.)  He  who  undervalues  the  ordinances  of  God's 
house,  insults  God,  (v.  7.) 

(3.)  Men  often  treat  God  as  they  would  not  dare  to 
treat  one  another,  and  make  offerings  to  the  Ruler  of 
the  universe  that  would  be  despised  by  an  earthly  ruler, 
(y.  8.) 

(4.)  Prayer  without  corresponding  practice  is  a  so- 
lemn mockery,  (v.  9.) 

(5.)  Men  never  gain  anything  by  trying  to  drive  a 
hard  bargain  with  God.  A  cheap  religion  is  always  a 
cheat  religion,  (v.  10.) 

(6.)  God  will  always  raise  up  a  people  to  serve  him. 
If  we  do  not,  others  will  take  our  place,  (v.  11.) 

(7.)  Men  who  neglect  the  Lord's  table  profane  the 
Lord's  name,  (v.  12.) 

(8.)  We  may  deceive  ourselves,  we  can  never  deceive 
God,  (v.  13,  1-4.) 

(9.)  Ministers  of  religion  have  a  fearful  responsibility, 
for  they  cannot  sin  or  suffer  alone.  They  drag  others 
down  with  them  if  they  fall,  and  have  a  part  of  their 
sins  to  bear.  (2:1,  2.) 

(10.)  If  men  refuse  to  be  taught  by  precept,  they 
must  be  taught  by  punishment,  (v.  3,  4.) 


368  MALACHI.  —  CHAPTER     II. 

(11.)  If  we  expect  Grod  to  give  us  blessings,  we  must 
give  him  obedience,  (v.  5.) 

(12.)  A  faithful  ministry  will  usually  be  sealed  by 
the  conversion  of  sinners,  (v.  6,  7.) 

(13.)  Fearful  will  be  the  fate  of  an  unfaithful  minis- 
ter, (v.  8,  9.) 


Section  III. — Chapter  II  :  10-16. 

Mixed  Marriages. 

ANALYSIS. 

I.  The  way  prepared  for  showing  the  sin  for  mixed  marriages, 
by  exhibiting  the  paternal  relation  of  God  to  Israel,  and  the  bro- 
therhood thus  created.  This  makes  any  mutual  wrong  very  hei- 
nous, (v.  10.) 

II.  The  wrong  specified,  namely,  marriages  with  the  heathen, 
such  as  the  Mosaic  law  forbade,  (v.  11.) 

III.  The  punishment  threatened  against  the  man  who  thus 
oflfends,  (v.  12.) 

IV.  A  second  crime,  namely,  unfaithfulness  to  the  wives  they 
already  had,  and  the  sorrow  thus  caused  to  these  wives,  (v.  13.) 

V.  The  aggravations  of  that  crime,  (v.  14.) 

VI.  The  heinousness  of  the  crime  arising  from  the  fact  that  it 
contravened  the  whole  object  of  the  Mosaic  dispensation,  (v.  15.) 

VII.  The  warning  to  abandon  this  sin,  (v.  16.) 


The  prophet  now  turns  to  reprove  the  sin  of  mixed 
marriages,  which  we  learn  from  Nehemiah  was  one  of 
the  crying  sins  of  the  Jews  at  this  time.  The  greatness 
of  the  sin  arose  from  the  fact  that  it  tended  to  defeat 
one  of  the  purposes  of  the  Mosaic  economy.     God  iso- 


MALACHI. CHAPTER     II.  359 

10.  Have  we  not  all  one  father  ?  liath     his  brother,  by  profaning  the  covenant 
not  one  God  created  us?  why  do  we      of  our  fathers? 
deal  treacherously  every  man  against 

lated  the  Jews  from  all  otlicr  nations,  that  they  might  be 
a  nursery  for  the  great  ideas  of  religion  that  were  to  be 
elaborated  in  the  history  of  the  world,  and  a  stock  from 
which  he  would  bring  forth  the  Messiah.    All  mingling 
with  other  nations  who  had  not  been  trained  in  this 
way  and  preserved  for  this  purpose,  tended  to  defeat 
this  design.     Especially  was  this  true   of  matrimonial 
alliances.     Heathen  women  retained  a  natural  longing 
for  the  indulgences  of  their  own  religion,  and  easily  led 
their  husbands  into  guilty  compliances.    The  women  of 
Moab  and  Philistia,  and  the  wives  of  Solomon,  furnish 
mournful  proofs  of  this  fact.     They  led  their  infatuated 
husbands    and    paramours   into    the  grossest   idolatry. 
Hence  these  connexions  were  grievous  sins  against  God  ; 
but  as  they  led  to  cruel  treatment  of  the  Jewish  wives, 
they  were  also  sins   against  humanity.     The    prophet 
strikes  at  once  at  the  heart  of  the  sin,  and  shows  that 
it  is  want  of  fidelity  to  God  that  lies  at  the  root  of  it 
all.     Whoever  violates  the  theocratic  law,  rebels  against 
God  who  made  it.    They,  therefore,  who  chose  heathen 
wives,  thereby  rejected  the  God  of  Israel. 

V.  10.  "  Is  there  not  one  father  to  all  of  us  ?     Has  not  one  God 
created  us  ?    Wherefore,  then,  do  we  act  treacherously  one  toward 

another,  (lit.  a  man  totoards  his  brother,)  in  profaning  the  ciivenant 
of  our  fathers  ?" 

Y.  10  opens  somewhat  abruptly.     The   argument  is 
this  :  God  has  chosen  us  as  his  children,  from  all  other 


360  MALACHI. CHAPTER     II. 

11.  ^  Judah  hath  dealt  treacherous-  hath  profaned  the  holiness  of  the  Lord 
ly,  and  an  abomination  is  committed  which  he  loved,  and  hath  married  the 
in  Israel  and  in  Jerusalem  ;  for  Judah     daughter  of  a  strange  god. 

nations,  to  preserve  us  a  peculiar  people  for  peculiar 
purposes.  To  intermarry  with  heathen  defeats  these 
purposes,  and  therefore  is  a  sin  against  our  Father  God. 
The  fatherhood  here  spoken  of  is  not  that  of  the  whole 
human  race,  or  the  reasoning  would  be  without  force, 
since  he  was  in  that  sense  the  Father  of  the  heathen  as 
well  as  of  the  Jewish  woman.  The  word  "  create"  does 
not  militate  against  this  view,  for  it  is  used  exactly  as 
in  Isa.  43  :  1,  "  Thus  saith  the  Lord  that  created  thee, 
0  Jacob,"  &c. 

The  Jewish  people  were  a  family  of  God,  and  to  in- 
troduce heathen  members  into  it,  without  permission 
from  God,  was  to  violate  both  the  filial  and  the  frater- 
nal relations. 

V.  11.  "Judah  acts  treacherously,  and  wickedness  is  done  in  Is- 
rael and  in  Jerusalem  ;  for  Judah  has  profaned  the  holiness  of  Jeho- 
vah, which  he  loved,  and  has  married  the  daughter  of  a  strange 
god." 

Y.  11  specifies  the  crime  by  which  this  filial  relation 
had  been  violated,  viz.,  marrying  the  daughter  of  a 
strange  god,  or,  in  other  words,  the  worshippers  of 
strange  gods.  The  filial  relation  is  used  in  Scripture  to 
express  the  relation  between  worshipper  and  worship- 
ped. (See  Jeremiah  2  :  27,  "  Saying  to  a  stock,  Thou 
art  my  father,"  &c.) 

V.  12.  "  Jehovah  Avill  cut  off  the  man  who  did  this,  the  watcher 
and  the  answerer,  from  the  tabernacles  of  Jacob,  and  him  pre- 
senting an  offering  to  Jehovah  of  hosts." 


MALACHI. CHAPTER     II.  3C1 

12.  Tlie   Ix)r(l  will  cut  off  the  man  13.  And  this  have  yo  done  again, 

that  doeth  this,  the  master  and  the  covering  the  altar  of  the  Lord  with 
scholar,  out  of  the  tabernacles  of  Ja-  tears,  with  weeping  and  with  crying 
cob,  and  him  that  offereth  an  offering  out,  insomuch  that  horegardcthnot  the 
unto  the  Lord  of  hosts.  offering  any  more,  or  receiveth  il  with 

good  will  at  your  hand. 

y.  12  declares  that  however  lofty  or  sacred  be  the 
position  of  the  offender,  he  shall  surely  be  punished. 
The  proverbial  phrase  njyi  ^5,  Gesenius  renders  "  the 
waking  and  the  answering,"  supposing  that  it  refers 
to  the  watch  of  the  Levites  in  the  temple,  when 
one  kept  awake  and  called,  and  the  other  answered. 
The  Arabs  have  a  similar  proverbial  expression,  "  No 
caller  and  no  answerer."  The  meaning  is,  whatever  or 
whoever  he  may  be  ;  being  an  idiomatic  phrase  for  uni- 
versality, like  our  English  one  "  root  and  branch." 

V.  13.  "  And  this  in  the  second  place  liave  ye  done.  Ye  have 
covered  with  tears  the  altar  of  Jehovah,  with  weeping  and  cry- 
ing, so  that  there  is  no  seeing  of  your  offering,  or  accepting  fa- 
vourably from  your  hands." 

V.  13  turns  to  the  human  aspect  of  this  sin,  and 
shows  the  cruelty  that  it  involved  to  the  Jewish  wives. 
By  a  bold  and  beautiful  figure  he  represents  the  guilty 
husbands  as  covering  the  altars  of  God  with  the  tears 
and  cries  of  their  injured  wives,  so  that  the  offering  on 
the  altar  cannot  be  seen  by  God.  The  mute  supplica- 
tion of  a  sacrifice  may  rise  to  invoke  a  blessing  on  the 
offerer  ;  but  above  it,  and  rising  first  to  heaven,  is  the 
language  of  injured  innocence  that  calls  down  a  curse  on 
the  man  who  has  wronged  the  helpless  and  confiding 
wife  of  his  youth. 
23 


362  MALACHI. CHAPTER     II. 

14  ^  Yet  ye  say,  Wherefore?  Be-  against  whom  thou  hast  dealt  treaoh- 
cause  the  Lord  hath  been  witness  be-  erously  ;  yet»'sshe  thy  companion,  and 
tween  thee  and  tlie  wife  of  thy  youth,      the  wife  of  thy  covenant. 

Henderson  takes  the  numeral  here  as  an  adverb  of 
time,  and  understands  the  prophet  to  charge  them  with 
committing  this  offence  a  second  time,  i.  e.,  once  before 
under  Ezra,  and  now  under  Nehemiah. 

V.  14.  "  And  ye  say,  Wherefore,  Because  Jehovah  is  the  witness 
between  you  and  the  wife  of  your  youth,  toward  whom  you  have 
acted  treacherously,  and  she  your  companion  and  the  wife  of  your 
covenant." 

V.  14  opens  with  a  query  from  the  people,  Wherefore 
God  thus  refused  to  receive  their  offerings  ?  The  answer 
is,  Because  he  was  a  witness  to  the  nuptial  contract. 
Marriage  is  a  religious  act,  having  all  the  solemnity  of 
an  oath  ;  and  God  is  called  to  witness  this  compact,  and 
therefore  to  punish  any  violations  of  its  terms.  This 
was  true,  in  an  especial  sense,  with  the  theocratic 
people,  for  reasons  already  suggested.  The  phrase 
"  wife  of  your  covenant''  alludes  to  the  fact  that  the 
wife  was  a  daughter  of  Israel,  the  covenant  people  ;  and 
therefore  a  sin  against  her,  in  this  respect,  was  a  sin 
against  God.  The  phrases  "  wife  of  your  youth"  and 
"companion"  are  thrown  in  to  show  the  aggravated 
nature  of  this  offence.  "  She  whom  you  thus  wronged 
was  the  companion  of  those  earlier  and  brighter  days, 
when  in  the  bloom  of  her  young  beauty  she  left  her 
father's  house  and  shared  your  early  struggles,  and  re- 
joiced in  your  later  success  ;  who  walked  arm  in  arm 
with  you  along  the  pilgrimage  of  life,  cheering  you  in 


MALA  CHI. CHAPTER     II.  363 

15  And  did  not  he  make  one?  Yet  a  godly  seed.  Therefore  take  heed  to 
had  he  the  residue  of  the  Spirit.  And  your  spirit,  and  let  none  deal  treachcr- 
wherefore  one?    That  he  might  seek     ously  against  the  wife  of  his  j'outh. 

its  trials  by  her  gentle  ministry  ;  and  now,  when  the 
bloom  of  her  youth  has  faded  and  the  friends  of  her 
youth  have  gone,  when  father  and  mother  whom  she 
left  for  you  are  in  the  grave,  then  you  cruelly  cast  her* 
off  as  a  worn-out,  worthless  thing,  and  insult  her  holiest 
affections  by  putting  an  idolater  and  a  heathen  in  her 
place."'  There  is  something  very  touching  in  these  allu- 
sions to  the  aggravations  of  this  wrong,  arising  from  the 
tender  associations  and  memories  of  youth. 

V.  15.  "And  did  lie  not  make  (us)  one  ?  And  the  remainder  of 
the  Spirit  ^vas  with  him.  And  Avherefore  (did  he  this  isolate  us 
as)  one  (people  ?  Because  he  was  thus)  seeking  a  seed  of  God. 
Take  heed  then  to  your  spirits,  and  do  not  act  treacherously  to  the 

wife  of  your  youth." 

V.  15  is  one  of  some  difficulty,  and  has  been  singu- 
larly misunderstood  by  the  commentators.  Most  of  the 
continental  interpreters,  including  Rosenmiiller,  Maurer, 
and  Hengstenberg,  follow  Kimchi,  and  interpret  it  as 
referring  to  Abraham,  and  stating  an  objection  of  the 
Jews,  thus  making  t^?  a  nominative.  "Did  not  one 
(viz.,  Abraham)  do  so  ?"  i.  e.,  take  a  heathen  Hagar  to 
wife  ?  The  prophet  replies  Yes  ;  but  it  was  to  raise  up 
a  godly  seed.  This  interpretation  is  so  unnatural  that 
it  is  amazing  that  it  should  have  been  so  generally 
adopted.  It  is  liable  to  insuperable  objections.  First, 
there  is  no  reason  for  supposing  an  allusion  to  Abraham 
here.     He  is  never  called  by  the  name  of  "the  one,"^ 


364  MALACHI. CHAPTER     II. 

nor  was  his  conduct  a  j^arallel  at  all  to  that  reproved. 
The  crime  reproved  here  was  putting  away  their  cove- 
nant wives  and  taking  heathen  wives.  But  Abraham 
did  not  put  Sarah  away  when  he  took  Hagar  ;  and  he 
took  her  also  at  Sarah's  request,  and  not  as  the  Jews 
then  did,  in  utter  disregard  of  the  wishes  of  their  wives. 
Hence  the  cases  are  wholly  dissimilar.  Secondly,  this 
interpretation  gives  no  sufficient  sense  to  the  words 
ib  m-1  ^sffi>.  The  tame  rendering  "  to  him  there  was  a 
remnant  of  intelligence"  of  Maurer,  shows  how  utterly 
unmeaning  they  are  on  this  interpretation.  The  idea 
of  "  remainder"  cannot  be  made  to  cohere  with  this 
view  of  the  words.  The  same  thing  is  true  of  the  idea 
of  one-ness  that  is  made  so  prominent.  Thirdly,  in 
every  other  case  an  objection  by  the  people  is  intro- 
duced by  the  formula,  "  ye  say,"  the  omission  of  which 
here  is  fatal  to  this  view.  Hence  we  are  constrained  to 
reject  this  interpretation. 

Others,  with  Calvin,  Henderson,  and  most  of  the 
English  interpreters,  refer  the  words  to  Adam  and  Eve. 
But  the  case  of  Adam  and  Eve  does  not  touch  the  one 
before  us.  It  would  be  pertinent  if  the  sin  reproved 
were  polygamy,  but  not  at  all  so  when  it  is  the  putting 
away  of  a  covenant,  i.  e.,  a  Jewish  wife,  and  taking  a 
heathen  in  her  place.  This  also,  hke  the  preceding  in- 
terpretation, gives  no  force  to  the  oyze-ness  insisted  on 
in  the  verse  as  bearing  on  the  question,  and  which  fur- 
nishes the  key  to  the  passage.  The  cases  of  Adam  and 
Abraham  have  nothing  that  meet  the  logical  demands 


M  A  L  A  C  n  I  . CHAPTER     II.  365 

of  the  verse.  The  true  view  of  the  passage  seems  to 
be  somethmg  like  this :  The  prophet  at  the  outset  (v.  10) 
had  argued  the  oneness  of  the  Jewish  people  from  the 
fact  that  they  had  one  father.  Tliey  were  therefore  one, 
and  these  mixed  marriages  that  violated  this  oneness  were 
wrong.  This  wrong  became  more  apparent  when  the 
reason  for  this  oneness  is  regarded.  Having  then  shown 
that  the  Jews  were  breaking  this  arrangement  and  in- 
flicting cruel  injustice  on  their  covenant  wives,  he  asks 
again,  as  he  did  at  the  outset,  "  Did  not  God  make  us  one  ? 
Did  he  not  separate  us  from  other  nations  into  an  isolated 
unity  ?  Yet  this  was  not  done  because  the  blessing  was 
too  narrow  to  be  spread  over  other  nations,  or  because 
infinite  fulness  was  exhausted  ;  for  the  residue  of  the 
Spirit  was  with  him.  There  remained  an  inexhaustible 
fulness  of  spiritual  blessing  that  might  have  been  given 
to  other  nations.  Wh}^  then  did  he  choose  but  one  ?  It 
was  that  he  might  make  a  seed  of  God,  a  nation  which 
he  should  train  to  be  the  repository  of  his  covenant  and 
the  stock  of  his  Messiah,  a  people  in  which  the  true 
doctrine  of  the  unity  of  God  should  be  cherished  amid 
surrounding  polytheism  and  idolatry,  until  the  fulness 
of  time  should  come.  Now  to  introduce  this  very 
polytheism  and  idolatry  into  the  chosen  people,  and  to 
reject  the  wives  who  were  protected  by  the  covenant,  was 
to  break  up  this  oneness,  and  do  that  which  if  persisted 
in  would  amalgamate  the  Jewish  people  with  the  other 
nations  of  the  earth."  Such  we  consider  to  be  the 
argument  of  the  prophet  ;  and  its  obvious  consistency 


366  MALACHI. CHAPTER    II. 

16  For  the  Lord,  the  God  of  Israel,  merit,  saith  the  Lord  of  hosts  :  there- 
sftith,  that  hehateth  puttmg  away  :  for  fore  take  heed  to  your  spirit,  that  ye 
one  covereth   violence  with   his  gar-     deal  not  treacherously. 

and  force,  its  development  of  the  significance  of  the 
words  "one,"  ''remainder,"  and  "seed  of  God," 
that  are  the  pregnant  words  of  the  sentence,  demon- 
strate it  on  presentation  to  be  the  true  view  of  the 
passage.  It  gives  its  full  force  to  the  idea  of  one- 
ness, and  presents  an  argument  of  great  force  against 
these  unlawful  marriages.  This  view  of  the  passage  is 
presented  by  the  Rev.  P.  Fairbairn,  of  Saltoun,  Scotland, 
in  an  essay  in  the  Christiaii  Treasury  for  1847,  Edin- 
burgh, p.  187. 

V.  16.  "  For  he  hates  putting'  away,  saith  Jehovah  the  God  of 
Israel  ;  and  the  one  who  covers  his  garment  with  iniquity,  saith 
Jehovah  of  hosts.  Take  heed  then  to  your  spirits,  and  do  not  act 
treacherously." 

The  words  f^5?5  ^ip~'^^  are  rendered  by  the  Septuagint, 
Vulgate,  and  Luther's  translation,  "if  he  hate  her,  let 
him  put  her  away."  But  as  it  is  a  quasi  putting  away 
that  is  condemned,  a  permission  to  do  so  in  such  a  con- 
nexion would  seem  to  be  incongruous.  The  ordinary 
sense  of  ''?  is  "for,"  and  not  "if,"  as  this  view  de- 
mands ;  and  the  absence  of  pronominal  suffixes  and  the 
form  of  the  second  verb  are  inconsistent  with  this  view. 
The  form  would  be  nbm'^  the  Pret.  Kal,  instead  of  the 
Piel  Inf.  construct  as  we  find  it,  in  which  conjugation  it 
has  the  sense  of  divorcing.  (See  Gesenius,  s.  v.)  Hence 
it  is  better,  with  most  modern  interpreters,  to  take 
Jehovah  as  the  subject  of  the  first  verb,  and  render  it, 


MALACni.  —  CHAPTER     II.  367 

"  for  he  (Jehovah)  hates  [such)  putting  away,"  viz.,  as 
has  just  been  described.  This  is  given  as  the  reason  for 
the  warning  to  "  take  heed  and  not  act  treacherously  to 
the  wife  of  your  youth."  The  change  of  persons  from 
the  third  to  the  first  is  not  at  all  uncommon.  (See 
Zech.  14  :  2,  3.)  Henderson  changes  the  pointing  so 
as  to  make  the  verb  "  hates"  an  active  participle,  with 
the  pronoun  "  I"  understood.  But  he  gives  no  authority 
for  it. 

The  words  iia^^^b-b?  o^pn  nDji  have  been  variously  ren- 
dered. A  common  rendering  is,  "  who  covers  violence 
with  his  garment,"  i.  e.,  conceals  it.  The  grammatical 
objection  to  this  is,  that  b?  with  this  verb  always  desig- 
nates the  thing  covered,  and  not  the  covering  itself.  (See 
Deut.  13:8;  Hab.  2  :  14.  &c.)  It  may  be  rendered  "  who 
covers  his  garment  with  violence."  The  word  "gar- 
ment" was  used  among  the  Hebrews  to  designate  the 
conjugal  relation,  (see  Deut.  22  :  30  ;  Ruth  3:9;  Ezek. 
16  :  8,)  somewhat  as  the  word  "bed"  is  with  us.  It  is, 
also,  so  used  in  Arabic.  Hence,  to  cover  the  garment 
with  violence,  was  to  act  in  a  violent  and  unjust  manner 
toward  the  conjugal  relation,  just  as  to  be  unfaithful  to 
the  bed  is  with  us  to  be  unfaithful  to  the  nuptial  obli- 
gations. This  brings  the  phrase  into  exact  harmony 
with  the  rest  of  the  section,  and  makes  a  fitting  con- 
clusion to  this  solemn  rebuke. 

PRACTICAL  INFERENCES. 

(1.)  The  great  doctrine  that  underlies  this  section  is, 
that  God  has  a  people  in  the  world  bound  to  him  by 


368  MALACHI. CHAPTER     II. 

special  relations,  and,  by  virtue  of  this  fact,  bound  by 
special  relations  to  one  another.  The  violation  of  these 
relations  to  each  other  is  therefore  a  violation  of  their 
relations  to  him.  The  Christian  Church  is  still  such  a 
people,  and  although  its  relations  to  the  world,  are  very 
different  from  those  of  the  Jewish  people,  this  law  of 
mutual  obligation  is  still  in  force.  The  Church  is  one 
family,  and  is  bound  to  act  thus  in  all  the  dealings  of  its 
members  with  each  other.  And  even  in  the  matter  of 
marriage,  her  members  must  not  be  unequally  yoked, 
but  have  reference  to  their  Christian  obligations  in 
forming  this  relation,  and  marry  in  the  Lord,  i.  e.,  in  ac- 
cordance with  the  obligations  that  bind  them  to  the 
Lord.  The  neglect  of  this  principle  has  caused  incal- 
culable wretchedness  and  apostasy  in  the  past,  and  con- 
demned many  a  heart  either  to  life-long  sorrow,  by 
the  sin  of  a  partner  in  life,  or  worse  still,  to  a  fellow- 
ship with  that  sin,  and  its  consequent  condemnation, 
(v.  10.) 

(2.)  God  has  a  special  regard  for  all  that  is  specially 
devoted  to  him,  (v.  11.) 

(3.)  No  position  shall  exalt  the  sinner  above  the  flood- 
mark  of  God's  wrath,  or  cover  him  from  his  lightnings, 
(v.  12.) 

(4.)  The  cries  of  those  whom  men  have   injured  will 

be  louder  in  the  ears  of  God  than   the  prayers   of  the 

injurer,  and  the  tears  of  the  helpless  oppressed  will  hide 

the  costliest  offerings  of  their  oppressors,  (v.  13.) 

(5.)  God  is  the  witness  to  every  marriage  ceremony, 


MALACIII. — CHAPTER     II.  369 

and  will  be  the  witness  to  ever}^  violation  of  its  vows, 
(v.  14.) 

(6.)  The  object  of  the  family  relation  is  to  train  souls 
for  eternity,  and  raise  a  seed  for  God,  (v.  15.) 

(7.)  Sin  is  that  abominable  thing  which  God  hates, 
(v.  16.) 


Section  IV.     Chapter  2  :  17 — 3  :  6. 

The  Coming  of  Christ  and  the  Forerunner. 
ANALYSIS. 

I.  The  laying  bare  of  a  sceptical  state  of  mind,  which  whilst  it 
cherished  the  hope  that  Messiah  would  come  and  rectify  all  things, 
yet  wholly  mistook  the  purposes  of  that  coming  for  the  same  reason 
that  it  doubted  the  providence  of  God  in  the  affairs  of  the  present, 

(v.  n.) 

II.  Announcement  of  the  Messiah,  who  was  expected,  indeed 
longed  for,  to  correct  all  existing  anomalies  in  the  condition  of  the 
covenant  people,  (v.  1.) 

III.  This  coming,  however,  would  be  very  different  in  its  results 
from  the  expectations  then  had  in  regard  to  it.  He  would  come 
to  purify  and  punish,  and  not  to  give  prosperity  to  a  disobedient 
people,  (v.  2.)  This  process  would  especially  go  forward  in  regard 
to  the  priests,  (v.  3.)  When  the  process  should  be  completed,  then 
the  favor  of  God  would  be  restored  to  the  people,  and  not  until 
then,  (v.  4.) 

IV.  As  to  the  present  generation,  if  they  persisted  in  sin,  God 
would  certainly'-  punish  them,  in  spite  of  the  hopes  of  impunity 
which  they  cherished  because  of  his  past  forbearance,  (v.  5.) 
This  impunity  was  not  because  they  had  not  deserved  to  be  de- 
stroyed, but  because  of  God's  unchangeable  love,  and  his  remem- 
bering the  covenant  made  with  tlieir  fathers,  (v.  6.) 


Chap.  2  :  17  .  "Ye  weary  Jehovah  with  your  words.     And  ye 
say,  '  Wherein  do  wc  weary  him  V     In  your  saying,  '  Every  one 


370  MALA  CHI. CHAPTER    II. 

17  ^  Ye  have  weaned  the  Lord  with  one  that  doeth  evil  is  good  in  the  sight 
your  words.  Yet  ye  say.  Wherein  have  of  the  Lord,  and  he  delighteth  in  them ; 
we  wearied  him  ?    When  ye  say,  Every     or,  Where  is  tlie  God  of  judgment  ? 

who  does  evil  is  good  in  the  eyes  of  Jehovah,  and  in  them  he  de- 
lights ;'  or,  '  Where  is  the  God  of  judgment  ?'  " 

Here  opens  another  count  in  this  solemn  indictment, 
the  charge  of  an  Epicurean  scepticism,  or  a  denial  of 
the  providence  of  God  in  human  affairs,  so  far,  at  least, 
as  their  own  condition  was  concerned. 

There  is  no  attribute  of  God  more  wonderful  than  his 
long-suffering.  It  has  borne  with  a  sinful  world  for  six 
thousand  years,  with  unwearied  patience,  and  is  even 
now  waiting  to  be  gracious.  Hence  when  we  read,  as 
we  do  in  this  verse,  that  this  attribute  is  exhausted,  we 
infer  that  the  wickedness  which  possessed  such  power 
as  this,  must  have  been  very  flagrant.  What  then  is 
this  enormity  ?  Not  murder,  or  lust,  or  any  of  the  most 
atrocious  crimes  of  the  human  standard  of  guilt,  but  the 
abuse  of  the  long-suffering  itself  as  an  indication  that 
God  was  indifferent  to  sin.  To  pervert  this  very  kind- 
ness into  a  pretext  for  so  blasphemous  a  thought  ex- 
hausted the  kindness  itself,  and  extorted  from  the  pro- 
phet the  indignant  accusation,  "Ye  weary  Jehovah 
with  your  words."  The  extent  of  their  depravity  is 
evinced  by  the  mode  in  which  this  charge  was  met.  It 
was  not  met  with  penitent  regret,  or  even  silence,  but 
with  the  insolent  challenge,  "Wherein  do  we  weary 
him  ?"  What  have  we  done  so  much  worse  than  others 
that  God  charges  us  with  w^earying  him  ?  The  prophet 
replies,  that  it  was  in  saying  that  either  God  loved  evil- 


MALACHI. CHAPTER     II,  371 

and  the  references  to  it  in  the  New  ?  An  answer  to 
doers,  or  there  was  no  directing  hand  of  a  rigiiteous 
God  in  the  affairs  of  men. 

The  cause  of  this  ungodly  challenging  of  Divine  Pro- 
vidence lay  in  the  existing  circumstances  of  the  Jews. 
After  they  returned  from  the  captivity,  they  continued, 
in  spite  of  the  efforts  of  Haggai  and  Zechariah,  to  neg- 
lect the  more  important  duties  of  religion,  while  they 
discharged  other  lesser  ones  with  superstitious  punctili- 
ousness.    Because    of   the    discharge    of  these    minor 
duties,  they  conceived  God  as  laid  under  obligation  to 
prosper  them.    But  because  of  the  neglect  of  the  higher 
duties  God  did  not  prosper  them,  even  as  much  as  sur- 
rounding heathen   nations  were   prospered.      Instead, 
however,  of  inferring  that  their  peculiar  privileges  above 
the  heathen  brought  after  them   peculiar  guilt  in  the 
neglect  of  these  privileges,  and  demanded  peculiar  pun- 
ishment, they  looked  only  at  the  few  points  of  their  obe- 
dience, and  inferred  that  they  were  unjustly  dealt  with 
in  not  being  rewarded  for  them.     They  therefore  came 
to  the  monstrous  conclusion,  that  either  God  loved  and 
rewarded  the  evil-doer,  like  the  surrounding  heathen  ; 
or  if  not,  "  Where  is  the  God  of  judgment"?     Where 
is  the  proof  that  there  is  any  directing  hand  of  God  in 
human  affairs  ?      Either  there  is  no  providence,   or  it 
favors  the  wicked.     Hence  they  longed  for  the  coming 
of  that  Messiah  whom  the  prophets  had  promised,  and 
whose  coming  was  to  bless  the  chosen  people  ;  suppos- 
ing that  when  he  came  all  these  apparent  anomalies 
would    be  rectified,  and  prosperity  return  to  Israel. 


372  MALACHI. CHAPTER     III. 

These  delusions  are  corrected  in  the  remainder  of  the 
section,  when  it  is  shown  that  this  Messiah  shall  come  ; 
but  his  coming,  so  far  from  bestowing  reward  upon 
them  in  their  sins,  would  only  hasten  their  punishment, 
and  bring  about  that  final  rejection  which  should  scat- 
ter them,  like  autumn  leaves,  all  over  the  earth.  The 
state  of  mind,  therefore,  which  the  prophet  addresses, 
is  not  that  of  scepticism  as  to  the  ultimate  coming  of 
Messiah,  as  interpreters  generally  assume ;  but  false 
views  as  to  the  purpose  and  result  of  that  coming.  This 
is  proved  by  chap.  2:1,  where  they  arc  said  to  be 
"seeking"  him,  and  "longing"  for  his  advent,  not 
doubting  it.  It  was  not  doubt  about  his  coming,  but 
delusion  that  he  would  correct.  "  He  shall  come  as  you 
expect,  but  not  with  the  results  that  you  expect." 
Such  is  so  clearly  the  drift  of  the  passage  that  it  is  sur- 
prising that  the  other  view  should  have  obtained  such 
universal  prevalence. 


CHAPTER    III. 

Chap.  3  :  1.  "Behold,  I  send  my  Messenger,  and  he  shall  pre- 
pare a  way  before  me,  and  suddenly  there  shall  come  to  his  tem- 
ple the  Lord,  whom  ye  are  seeking,  and  the  Messenger  of  the 
covenant  for  whom  ye  are  longing.  Behold  he  shall  come,  saith 
Jehovah  of  hosts." 

Chap.  3:1.  In  regard  to  this  important  verse  seve- 
ral questions  arise.  Who  is  the  Messenger  sent  to  pre- 
pare the  way  ?  Who  is  the  Lord  ?  Who  is  the  Messen- 
ger of  the  covenant  ?  And  what  is  the  connection  of  this 
passage  with  previous  prophecies  in  the  Old  Testament^ 


MALACHI. CHAPTER    III.  373 

1  Behold,  I  will  scud  my  messenger,  the  messenger  of  the  covenant  whom 

and  he  shall  prepare  the  way  before  ye  delight  in  :  behold,  he  shall  come, 

me  :    and  the  Lord,  whom  ye   seek,  salth  the  Lord  of  hosts. 
shall  suddenly  come  to  his  temple,  even 

the  last  question  will  aid  us  greatly  in  reaching  an  an- 
swer to  the  others,  and  therefore  we  address  ourselves 
first  to  its  consideration. 

This  passage  is  evidently  founded  on  Isaiah  40  :  3 — 5: 
"  The  voice  of  him  that  crieth  in  the  wilderness,  Pre- 
pare ye  the  way  of  the  Lord,"  &c.  This  was  probably 
a  favorite  passage  with  the  Jewish  people  at  this  time, 
from  which  they  drew  their  hopes  of  a  Messiah,  who 
should  rectify  all  their  anomalies  and  grant  them  a  sig- 
nal prosperity.  Hence  they  looked  anxiously  for  the 
promised  forerunner  who  would  herald  his  coming. 
Malachi  assures  them  that  this  prophecy  would  be  ful- 
filled— the  forerunner  and  the  Lord  would  both  surely 
come  as  they  were  predicted.  The  voice  was  to  cry 
from  a  wilderness,  not  in  a  literal  sense  so  much  as  a 
figurative.  The  condition  of  the  chosen  people  would 
be  that  of  a  wilderness — one  of  desolation  and  ruin. 
Now  when  that  desolation  was  darkest  and  wildest  the 
voice  of  summons  should  be  heard  calling  upon  them 
to  prepare  for  the  coming  of  the  Lord.  This  voice  is 
applied  expressly  to  John  the  Baptist  in  Matthew  3:3; 
Mark  1:3;  Luke  1  :  76  ;  3:4;  and  John  1  :  23. 
But  the  question  arises,  Is  John  alone  referred  to  by 
this  voice?  Hengstenberg,  Olshausen,  and  other  ex- 
positors of  note,  say  that  he  is  not  the  only  one  referred 
to,  but  only  the  last  one  of  a  series.     This  is  inferred 


374  MALACHI. — CHAPTER    III. 

from  the  use  of  the  pkiral  "  our  Grod,"  and  from  the  fact 
that  this  preparation  was  really  the  work  of  all  the  pro- 
phets who  prophesied  until  John,  and  not  of  John  alone. 
The  cry  was  the  same,  but  it  was  taken  from  lip  to  lip 
along  the  whole  line  of  prophets,  until  the  last  and 
greatest  of  them  could  say,  "Behold  the  Lamb  of  God !" 

In  the  citation  of  this  prophecy  in  Mark  1  :  3,  it  is 
preceded  by  that  of  Malachi  3:1;  and  there  is  a  diffi- 
culty in  the  quotation  that  does  not  meet  the  eye  of  the 
English  reader.  The  received  text  reads  "as  it  is  writ- 
ten in  the  prophets,"  which,  as  the  quotations  are  from 
both  Malachi  and  Isaiah,  presents  no  difficulty.  But 
the  true  reading  is  admitted  to  be  "as  it  is  written  in 
Isaiah  the  prophet,"  and  hence  the  question  arises,  How 
can  the  passage  from  Malachi  be  referred  to  Isaiah? 
Hengstenberg  explains  it  by  the  fact  that  the  passage  in 
Malachi  rested  on  that  in  Isaiah,  and  hence  the  original 
was  quoted,  as  it  was  the  greater,  as  well  as  the  older 
prophecy,  to  indicate  this  connection.  This  is  very 
ingenious,  though  Olshausen  (on  Matt.  3  :  3)  remarks, 
that  it  seems  forced.  The  fact  is,  that  as  the  minor 
prophets  were  regarded  as  but  one  book,  they  were 
rarely  quoted  by  name,  and  where  they  were  cited  with 
one  of  the  major  prophets,  the  name  of  the  latter  was 
naturally  given,  especially  as  in  this  case,  when  the 
other  evangelists  had  cited  the  major  prophet  by  name. 
The  omission,  therefore,  of  the  name  of  Malachi,  is  un- 
important. 

It  is  then  plain  from  this  brief  reference  to  the  rela- 


MALACHI. CHAPTER     III.  375 

tions  of  this  text  to  Isaiah  and  the  Gospels,  that  "the 
messenger "  here  predicted  was  John  the  Baptist. 
Mark  quotes  it  with  several  verbal  alterations  to  adapt 
it  to  his  purpose  in  the  use  he  makes  of  it.  Christ 
expressly  refers  it  to  John  the  Baptist  in  Matthew  1 1  : 
10,  and  Luke  7  :  27.  Hence  there  can  be  no  doubt  in 
the  mind  of  any  believer  in  the  claims  of  Christ,  as  to 
the  proper  reference  of  this  text  to  John  the  Baptist. 
The  only  question  is,  whether  it  refers  to  him  exclu^ 
sively.  Hengstenberg  and  others  say  here  also,  that  it 
does  not.  Their  reasons  are,  (1)  the  connection  with. 
Isaiah  40  :  3,  where  not  an  individual  but  a  series  is 
meant;  (2)  the  word  "behold,"  intimating  a  nearer 
connexion  with  the  time  of  the  prophet  than  the  age  of 
John  ;  (3)  the  connection  of  this  passage  with  chap.  4  : 
5,  that  predicts  the  coming  of  Elijah,  which,  as  we  shall 
see,  is  the  strongest  reason  of  the  three.  By  this  inter- 
pretation the  word  "  messenger  "  is  applied  to  that  long 
series  that  ended  in  John,  to  all  of  whom  this  prepara- 
tory work  was  assigned.  The  prophecy  was  really  ful- 
filled in  John,  though  not  exhausted  by  him,  but  pos- 
sessing a  continuous  fulfilment  all  along  the  history  of 
the  past.  The  work  of  John  was  too  narrow  to  meet 
the  sweep  of  the  predictions  of  this  prophecy.  Hence, 
when  he  appeared  in  the  wilderness,  fasting,  and 
clothed  in  the  wild  garb  of  the  old  prophets,  he  appeared 
rather  as  a  s3anbol  to  gather  in  his  own  case  all  the 
scattered  delineations  of  prophecy,  and  explain  their 
meaning  and  apphcation,  than  as  himself  the  end  and 


376  MALACHI. CHAPTER     III. 

object  of  these  prophecies.  His  appearance  was  not  so 
much  a  mere  fulfilment  of  prophecy,  as  a  reexistence  of 
all  its  awful  and  glorious  voices,  couched  under  obvious 
symbols.  The  Jewish  people  were  in  a  state  of  desola- 
tion, all  the  bloom  of  their  civil  and  spiritual  life  with- 
ered, and  their  hearts  as  hard  as  the  parched  wilder- 
ness. Hence,  when  John  took  up  his  abode  in  the 
wilderness,  he  presented  to  the  people  a  vast  and  silent 
symbol  of  their  condition.  He  came,  clothed  in  a  garb 
of  penitence,  like  the  older  prophets,  and  eating  a  diet 
of  penitence,  to  present  a  symbol  of  the  great  duty  of 
the  people,  repentance.  He  then  proclaimed  the  near 
approach  of  the  Messiah,  thus  gathering  up  the  three 
great  topics  of  prophecy,  sin,  repentance,  and  salvation, 
and  presenting  them  for  the  last  time  before  the  coming 
of  the  expected  One.  His  ministry  was  therefore  a 
symbolical  epitome  of  all  that  had  gone  before,  in  the 
prophetic  teachings  of  God  to  the  Church  ;  and  hence 
he  was,  as  the  last  representative  of  this  long  line  of 
embassadors  from  God,  pre-eminently  the  messenger. 

Who  then  is  meant  by  "the  Lord"l^t»jn?  We 
reply,  God  ;  because  f^!*  with  the  article  always  has 
this  meaning.  See  Exod.  23  :  17  ;  34  :  23  ;  Isai.  1  : 
24  ;  3  :  1  ;  10  :  16,  33,  &c.  In  Dan.  9  :  17,  it  seems  to 
mean  the  Son,  where  the  prophet  prays  to  God  to 
grant  his  request,  for  the  Lord's  sake.  The  fact  that 
God  is  the  speaker  proves  the  same  thing  ;  for  after 
declaring  the  way  shall  be  prepared  "before  we,"  he 


MALA  CHI. CHAPTER     III.  377 

adds  that  the  Lord  should  coiiio,  thus  identifying  the 
Lord  with  himself. 

There  is  now  but  little  dilliculty  in  determining  who 
is  meant  by  the  "messenger  of  the  covenant."  The 
authority  of  the  New  Testament  settles  it  to  be  the  Mes- 
siah, Jesus  Christ.  The  "covenant"  here  does  not 
mean  any  specific  outward  transaction  between  God  and 
the  Jews,  but  that  deeper  inward  relation  which  he  has 
to  the  whole  Church,  involving,  as  it  does,  the  great 
purpose  and  plan  of  redemption,  of  which  Christ  was 
the  executive  agent.  In  distinction  from  this  national 
covenant,  Christ  is  called  "  the  Mediator  of  the  new 
covenant,"  Heb.  12 :  24  ;  in  allusion  to  such  passages 
as  this  one,  Jer.  31  :  31,  <fec.  He  is  called  the  "mes- 
senger" or  "angel"  of  the  covenant,  in  allusion  to 
Exod.  23  :  20  ;  where  the  Jehovah  Angel  is  promised 
as  the  guide  of  the  people.  This  angel  is  thus  identi- 
fied with  the  Shekinah,  that  went  before  the  tribes, 
dwelt  in  the  tabernacle,  and  afterward  in  the  temple, 
through  which  all  the  manifestations  in  the  Old  Testa- 
ment were  made.  This  text,  compared  with  Mark  1:2, 
identifies  this  angel  with  Christ,  proving  thus,  that  all 
the  theophanies  of  the  Old  Testament  were  through  the 
Son,  who  became  flesh,  and  dwelt  among  us.  Those 
who  wish  to  pursue  this  interesting  theme  more  full}', 
will  find  it  very  ably  discussed  in  the  Lectures  on 
Divinihj,  by  Principal  Hill,  of  St.  Andrews.  (Book  iii. 
chap.  V.  sec.  1 — 3.)  The  bearing  of  this  point  on  the 
Socinian  controversy  is  obviously  very  important,  for  if 
24 


378  MALACHI. CHAPTER     III.  •    . 

this  is  established,  it  follows  irresistibly  that  Christ  is 
God. 

The  words  "  for  whom  ye  are  longing,"  show  clearly 
that  the  state  of  mind  existing  then  was  delusion  and 
not  doubt,  as  is  commonly  stated.  They  longed  for 
Messiah  to  bring  those  temporal  blessings  which  Jeho- 
vah had  not  bestowed  on  them  yet,  and  the  prophet 
corrects  their  error  as  to  the  purpose  of  his  coming. 
To  assume,  as  the  expositors  do,  that  only  the  pious 
portion  of  the  people  thus  longed  for  him,  is  perfectly 
unauthorized  and  arbitrary,  for  the  very  persons  long- 
ing thus,  are  those  reproved  for  sin,  and  threatened 
with  his  coming.  The  temple  here  is  not  necessarily  to 
be  limited  to  the  literal  temple,  any  more  than  the  wil- 
derness in  which  the  other  messenger  was  to  appear. 
The  theocratic  people,  the  Church,  is  sometimes  called 
the  temple  of  the  Lord.  (See  Jer.  7:4;  and  espe- 
cially Zech.  6  :  12,  13,  15,  which  is  exactly  parallel  to 
this  passage.)  The  Church  is  frequently  so  called  in 
the  New  Testament.  (See  2  Cor.  6:16;  2  Thess.  2  : 
4  ;  Rev.  3:12,  &c.)  The  literal  temple  was  only  a 
symbol  of  this  spiritual  temple,  built  on  the  foundation 
of  the  apostles  and  prophets,  with  Jesus  Christ  as  the 
chief  corner-stone. 

V.  2.  "  And  who  shall  endure  the  day  of  his  coming  ?  And  who 
shall  stand  in  his  appearing  ?  For  he  shall  be  as  a  refiner's  fire, 
and  as  a  fuller's  soap." 

V.  2.  "The  day  of  his  coming,"  and  his  "appear- 
ing," are  not  to  be  limited  to  the  first  advent  of  Mes- 


MALACHI. — CHAPTER     III.  379 

2  But  who  may  abide  the  day  of  his  3  And  he  shall  sit  as  a  refiner  and 
coming?  and  who  shall  stand  when  he  purifier  of  silver  ;  and  he  shall  purify 
appearcth  ?  for  he  is  like  a  refiner's  the  sons  of  Levi,  and  purge  them  aa 
fire,  and  like  fullers'  soap.  gold  and  silver,  that  they  may  offer  unto 

the  LoKD  an  offering  in  righteousness. 

siah,  but  to  bis  entire  work,  including  tbe  wbole  dis- 
pensation  tbat   sball    end   witb   tbe  judgment.      Tbe 
"  day  of  bis  coming-'  is  parallel  to    '*tbe   day  of  tbe 
Lord"  mentioned  so  frequently  in  tbe  propbets,  (see 
Amos  5  :  18  ;  Joel  2  :  11,  &c.,)  and  afterward  called 
"tbe  great  and  dreadful  day  of  tbe  Lord,"  in  cbap.  4  : 
5,  wbere  it  is  obviously  identical  witb  tbe  day  spoken 
of  bere.     Tbis  is  furtber  proved  by  tbe  allusions  to  tbis 
text  in   tbe  New  Testament,  e.  g.,  Luke   21  :  34,    36  ; 
Epb.  6  :  13  ;  and  Rev.  6  :  16,  IT,  wbere  tbis  "  standing  " 
at  bis  appearing  is  referred  to  a  period  yet  future.   Tbe 
mission  of  Cbrist  is  regarded  as  a  wbole,  from  tbe  man- 
ger of  Betblebem  to  tbe  tbrone  of  judgment,  and  de- 
clared to  be  for  tbe  fall  as  well  as  for  tbe  rising  of  many 
in  Israel,  a  work  that  sbould  separate  tbe  pure  from  tbe 
impure,  just  as  tbe  refiner's  fire  and  tbe  fuller's  wasbing 
lye,  or  potasb.     Tbis  process  began  during  tbe  life  of 
our  Lord  on  eartb  ;  it  bas  been  going  on  ever  since  ;  and 
will   continue  until  tbe  final  separation,   of  wbicb  we 
bave  so  solemn  a  description  from  tbe   lips   of  Cbrist 
bimself  in  Matt.  25  :  31—46. 


V.  3.  "  And  he  shall  sit,  refiniiif^  and  purifying  the  silver,  and 
shall  purify  the  sons  of  Levi,  and  refine  them,  as  gold  and  as  sil- 
ver, and  they  shall  be  Jehovah's,  oflFering'  sacrifice  in  righteous- 
ness." 


380  MALACni. CHAPTER     ITI. 

4  Then  sliall  the  offering  of  Judah     Lord,  as  in  the  days  of  old,  and  as  in 
and  Jerusalem  be  pleasant  vnito  the      former  years. 

V.  3  takes  up  the  metaphor  of  v.  2,  and,  slightly 
altering  it,  gives  it  more  distinctness,  and  presents  us 
with  an  image  of  exquisite  beauty.  When  the  ore  is 
cast  into  the  glowing  crucible,  it  seems  as  if  it  were  to 
be  destroyed,  and  could  it  reason,  it  would,  like  Chris- 
tians when  put  into  the  furnace  of  affliction,  infer  that 
the  result  and  design  must  be  destruction.  But  when 
the  process  is  ended,  that  which  went  in  cold,  sordid, 
and  impure,  comes  forth  bright,  glowing,  and  unalloyed. 
And  the  refiner  is  beautifully  represented  as  coming 
and  sitting  down  beside  tlie  crucible,  that  the  fire  may 
not  be  too  hot,  or  the  process  left  incomplete.  He 
bends  in  patient  love  over  the  furnace,  until,  (in  the 
rule  given  to  the  Manchester  ladies,  who  sought  an  illus- 
tration of  this  text  in  a  refiner's  shop,)  when  he  looks 
down  on  the  liquid  metal,  he  can  see  his  own  image 
perfectly  reflected  there  ;  then  the  process  is  completed, 
and  the  fire  removed.  The  Old  Testament  images  of 
"sons  of  Levi,"  "sacrifice,"  &c.,  are  here  used  to  express 
New  Testament  facts  with  obvious  propriety.  niji^b 
means  belonging  to  the  Lord,  including  their  own  joyful 
acknowledgment  of  this  fact. 

V.  4.  "  And  grateful  to  Jehovah  shall  be  the  sacrificial  offering 
of  Judah  and  Jerusalem,  as  in  the  days  of  old,  and  as  in  the 
years  of  the  past." 

V.  4  declares  the  result  of  this  process,  that  the  of- 
ferings of  the  people  shall  be  grateful  to  God.  These 
sacrifices  are  of  course  eucharistic,  and  not  expiatory, 
such  as  are  mentioned  in  Rom.  12  :  1  ;  1  Peter,  2:5,  &c. 


M  A  L  A  C  II  I  . CHAPTER     III.  381 

5  And  I  will  come  near  to  you  to  {idultercrs,  and  against  false  swearers, 
judgment  ;  and  I  will  be  a  swift  witness  and  against  tboso  that  oppress  the  hirc- 
against  the  sorcerers,  and  against  the     ling  in  his  wages,  the  widow,  and  the 

V.  5.  "  And  I  draw  near  to  you  for  judgment,  and  I  will  be  a 
swift  witness  against  the  sorcerers,  and  the  adulterers,  and  those 
Avho  swear  to  a  falsehood,  and  those  who  defraud  the  hireling  of 
his  wages,  and  the  widow,  and  the  orphan,  and  those  who  oppress 
the  stranger,  and  who  fear  not  me,  saith  Jehovah  of  hosts." 

Y.  5  refers  to  the  godless  cavil  of  chap.  2  :  17,  "  Where 
is  the  God  of  judgment?"  as  if  he  was  totally  removed 
from  all  notice  of  human  affairs.    God  says  that  he  is  near 
to  them  for  judgment,  and  a  swift  witness  against  their 
crimes,  committed  against  their  helpless  wives  and  de- 
pendents.    He  may  seem  not  to  notice  sin,  and  to  de- 
lay its  punishment,  but  all  the  time  his  sleepless  eye  is 
noting  the  sinner,  and  his  thunder  but  grows  hotter  the 
longer  it  sleeps.    While  these  impious  cavillers  were  in- 
ferring that  God  did  not  hate  sin,   because  he  did  not 
punish  others,  they  would  suddenly  receive  a  proof  of 
his  justice  in  his  punishing  themselves.     The  first  three 
crimes  were  against  their  wives ;  sorcer}^  was  connected 
with  the  idolatrous  worship  to  which  their  heathen  wives 
allured  them,   and  was  a  common  practice  among  the 
later  Jews,    as  appears  from  Acts  8  :  9  ;  13  :  6  ;  and 
also  from  Josephus  (Arch.  20  :  6  ;  B.  Jud.  2  :  12,  23,) 
quoted   by   Hengstenberg.     The    other    crimes   were 
against  the  unprotected,  of  whom  God  touchingly  rep- 
resents himself  as  the  protector  and  avenger.     Oppres- 
sion of  the  helpless  is   defiance  of  God.     The  root  of 
their  crimes  is  traced  in  the  fact  that  they  do  not  fear 
God — a  crime  whose  folly  seems  even  greater,   if  pos- 
sible, than  its  wickedness.   ^ ,'  ^  ,     ^1 '     ,   .'     'V  L  jJotfCyOJ 


382  MALACHI. CHAPTER    III. 

fatherless,  and  that  turn  aside  the  6  For  I  am  the  Lord,  I  change  not ; 
stranger /rom  his  rigid,  and  fear  not  me,  therefore  ye  sons  of  Jacob  are  not  con- 
saith  the  Lord  of  hosts.  sumed. 

V.  6.  "  For  I  am  Jehovah,  I  change  not,  and  you  (therefore)  sons 
of  Jacob  are  not  consumed." 

V.  6.  The  exact  force  of  "^^  in  this  verse  is  somewhat 
obscure.  It  must  be  taken  as  a  causal  particle,  intro- 
ducing a  reason  for,  or  an  inference  from  what  pre- 
cedes. The  connection  is  probably  as  follows  : — In  view 
of  this  prevalent  wickedness,  there  were  two  conclusions 
that  might  be  drawn.  First,  that  of  the  sceptic — that 
God  had  ceased  to  punish  sin,  since  the  sinning  people 
still  continued  to  exist ;  and  secondly,  that  of  the  timid 
believer — that  with  so  much  sin,  Israel  must  be  de- 
stroyed. God  replies  that  neither  of  these  conclusions 
is  correct.  "They  are  spared  and  not  consumed,  be- 
cause I  am  Jehovah,  the  covenant  God  of  their  fathers, 
and  they,  sons  of  Jacob,  to  whom  I  am  bound  by  cove- 
nant ;  and  while  I  spare  them,  I  will  also  punish  them, 
and  while  I  punish  them,  I  will  also  preserve  them  from 
total  extinction !"  The  stress  of  the  verse,  then,  is  found 
hi  the  meaning  of  the  name  Jehovah,  which  was  the 
covenant  name  of  God  to  the  Jews,  as  is  clearly  proved 
by  the  remarkable — and  on  any  other  hypothesis,  inex- 
plicable— ^passage,  Exod.  6:3;  and  is  here  used  in  an- 
tithesis with  Jacob,  the  covenanting  head  of  the  visible 
theocracy.  So  when  the  Church  grows  cold,  and  there 
shall  be  no  faith  on  the  earth,  the  hope  of  the  Christian 
must  be  founded,  not  on  the  visible  tokens  of  either  im- 
punity or  gathering  doom,  but  on  the  unchanging  love 


MALACHI.  —  CHAPTER     III.  383 

of  God,  who  will  not  allow  the  gates  of  hell  to  prevail 
against  her.  The  immutability  of  God,  then,  is  at  once 
the  guarantee  that  his  people  shall  be  cast  into  the  fur- 
nace, and  also  that  they  shall  not  be  consumed. 


PRACTICAL  INFERENCES. 

(1.)  One  of  the  greatest  sins  we  can  commit,  is  to  in- 
fer that  the  inequality  of  human  condition  is  a  proof 
that  God  is  indifferent  to  human  conduct.  The  inference 
is  unfair,  on  a  sufficient^  extensive  induction  of  facts, 
if  we  know  nothing  of  God,  but  most  atrociously  wicked, 
even  if  more  plausible,  in  view  of  what  we  actually 
know  of  him  as  a  righteous  ruler,  (2  :  17.) 

(2.)  We  may  look  to  Christ  as  God,  and  as  such 
trust  in  and  worship  him.  There  is  one  being  called  the 
Angel  of  the  Lord,  Angel  of  the  Presence,  Angel  of 
the  Covenant,  &c.,  who  appeared  to  Abraham  in  Mamre, 
(Gen.  18  :  1,  2,  16;  19  :  1,)  and  who  is  there  called 
Jehovah  ;  who  appeared  to  Jacob  in  Bethel,  (Gen.  31 : 
11  ;  48  :  15,)  to  Moses  in  the  bush,  (Ex.  3  :  2,  4,  6,)  who 
went  before  the  camp  in  the  Shekinah,  (Ex.  14:  19,) 
who  delivered  the  law  at  Sinai  (Acts  7  :  28,)  who  led 
the  people  through  the  desert,  (Isa.  63  :  7,  9,)  who  was 
promised  as  the  one  who  was  to  make  the  new  cove- 
nant, (Jer.  31  :  31,)  and  who  is  predicted  by  Malachi, 
(3  :  1,)  as  to  appear  in  the  temple  then  existing.  This 
Messenger,  we  arc  thus  clearly  taught,  was  Divine,  for 
he  is  called  Jehovah.     This  Divine   Messenger,  Mark 


884  MALACHI. CHAPTER     III. 

(1 :  1,  2)  assures  us,  was  Jesus  Christ.  Hence,  Jesus 
Christ  is  "  God  manifest  in  the  flesh,"  "God  over  all, 
blessed  forever."  (See  also  John  12  :  41,  compared  with 
Isa.  G:  10,  and  1  Cor.  10:  9.) 

(3.)  It  is  not  enough  to  desire  the  coming  of  Christ. 
Many  have  longed  for  it  to  whom  it  was  a  fearful  apo- 
calypse  of  wrath,  (3  :  1.) 

(4.)  The  remedial  dispensation  of  God's  mercy  in 
Christ  has  two  aspects — one  of  wrath,  the  other  of  love. 
The  Angel  of  the  Covenant  is  the  same  that  led  the 
people  out  from  Egypt ;  and  like  that  cloud-girt  pre- 
sence of  Jehovah,  it  has  an  aspect  of  terror  to  the 
foes  of  God,  while  it  has  an  aspect  of  love  to  his  friends. 
The  gradual  dispensation  of  the  gospel  is  separating 
the  gold  of  the  earth  from  its  dross,  in  the  mass  of  men, 
and  doing  the  same  refining  work  in  every  Christian 
heart.  When  the  separating  process  is  complete  in  the 
one  case,  the  world  will  end  ;  when  in  the  other,  the  fire 
will  be  put  out  in  the  furnace  of  afSiction,  and  the  pu- 
rified spirit  brought  out  of  the  crucible,  (v.  2.) 

(5.)  Afflictions  are  God's  refinings.  The  purer  the 
gold,  the  hotter  the  fire  ;  the  whiter  the  garment,  the 
harder  the  washing,  (v.  3.) 

(6.)  Ministers  who  are  to  be  eminently  useful  are 
often  eminently  afflicted,  (v.  3.) 

(7.)  The  prayer  that  rises  from  the  broken  and  con- 
trite heart  is  often  the  sweetest  offering  to  God.  The 
incense  must  be  put  on  the  burning  coals  before  its  fra- 
grant  smoke  will  ascend ;    the  sandal  wood   must  be 


M  A  L  A  C  II  I  . CHAPTER      III.  385 

crushed  and  bruised  before  it  will  give  out  its  sweetest 
odor,  (v.  4.) 

(8.)  The  helpless,  who  have  no  human  protector, 
have  a  mightier  and  surer  one  in  God.  He  may  allow 
them  to  be  oppressed  for  a  time,  but  in  the  end  will 
visit  swift  and  terrible  judgment  on  their  oppressors, 
(v.  5.) 

(9.)  Let  not  the  Christian  heart  grow  timid  in  a  time 
of  prevalent  wickedness  and  unbelief,  in  the  fear  that 
the  ark  of  God  may  perish.  The  sons  of  Jacob  shall 
not  be  consumed — the  seed  of  Christ  shall  not  perish. 
The  unchangeableness  of  God  is  the  sheet-anchor  of  the 
Church.  He  wall  be  faithful  to  his  Son,  and  to  his  word, 
however  disheartening  external  circumstances  may  ap- 
pear to  our  wavering  faith,  (v.  G.) 

(10.)  The  perseverance  of  the  saints  is  guaranteed, 
not  by  their  unchangeable  love  to  God,  but  by  his  un- 
changeable love  to  them,  and  his  eternal  purpose  and 
promise  in  Christ  Jesus,  (v.  7.) 


Section  V.     Chapter  3  :  7 — 12. 

Neglect  of  Tithes  and  Offerings. 

ANALYSIS. 

I.  A  general  charge  of  disobedience  and  degeneracy,  and  a  call 
to  reformation,  (v.  1.) 

II.  The  specific  sin  of  neglecting  tithes  and  ofierings  adduced 
in  answer  to  the  challenge  of  the  people,  (v.  8.) 

III.  A  call  to  reformation  in  this  particular,  and  a  promise  of 
blessings  in  that  event,  (v.  9 — 12.) 


386  MALACHI. CHAPTER     111. 

7  \\  Even  from  the  days  of  your  fa-  you,  saith  the  Lord  of  hosts.    But  ye 

thers  ye  have  gone  away  from  mine  said,  Wherein  shall  we  return  ? 

ordinances,  and  have  not  kept  them.  8  ^  Will  a  man  rob  God  ?     Yet  ye 

Return  unto  me,  and  I  will  return  unto  have  robbed  me.     But  ye  say,  Where- 

V.  t.  "  From  tlie  days  of  your  fathers  yc  have  departed  from 
my  statutes,  and  have  not  kept  them.  Return  unto  me,  and  I  will 
return  unto  you,  saith  Jehovah  of  hosts.  And  y.e  say,  '  Wherein 
shall  we  return  ?'  " 

Y.  7.  It  is  a  principle  in  God's  government  that  the 
sins  of  the  fathers  should  be  visited  upon  the  children, 
in  order  that  parental  affection  may  be  an  additional 
restraint  against  sin.  Now,  the  Jews  having  begun 
their  wanderings  after  returning  from  captivity,  at  the 
point  where  their  fathers  had  left  off,  instead  of  re- 
penting of  and  forsaking  their  sins,  this  law  of  heredi- 
tary guilt  was  allowed  to  take  its  course.  God,  how- 
ever, assures  them  that  if  they  return  to  him  in  peni- 
tence, he  will  return  to  them  in  prosperity.  They  then, 
with  the  same  stolid  impenitence  that  they  have  all 
along  shown,  ask  wherein  they  were  to  return — as  if 
the  accusation  of  departure  was  a  calumny. 

V.  8.  "  Will  a  man  defraud  God  ?  Because  ye  have  defrauded 
me.  And  ye  say,  '  AVherein  have  we  defrauded  thee  ?'  In  tithes 
and  offerings." 

V.  8  answers  this  insolent  question  with  a  burst  of 
indignant  invective.  What,  when  the  cry  of  your  in- 
jured wives,  the  ruins  of  the  holy  city,  and  the  neglected 
altars  of  the  temple,  are  all  telling  of  your  having  with- 
held from  God  his  dues,  do  you  ask  wherein  you  must 
return  ?  Will  a  man  defraud  God,  and  yet  think  that  he 
has  nothing  to  repent  of?   The  word  s^I?  having  the  radi- 


M  A  L  A  C  H  I  . CHAPTER     III.  387 

in  have  we  robbed  thee  ?  In  tithes  and  mine  house,  and  prove  me  now  hcre- 

offerings.  with,  saith  the  Lord  of  hosts,  if  I  will 

9  Ye  are  cursed  with  a  curse  :  for  ye  not  open  you  the  windows  of  heaven, 
have  robbed  me,  even  this  whole  nation,  and  pour  you  out  a  blessing,  that  there 

10  Bring  ye  all  the  tithes  into  the     shall  not  te  roo?«  enough  to  reoeit'e  i<. 
storehouse,  that  there  may  be  meat  in 

cal  sense  of  covering  or  hiding,  is  properly  to  defraud, 
rather  than  to  rob.  The  force  of  ""^  seems  to  be  as  fol- 
lows :  ' '  Can  you  think  that  sacrilege  is  not  a  crime  to 
be  repented  of?  Yet  you  have  committed  that  crime,  be- 
cause ye  have  defrauded  me.  Again,  the  hardened  in- 
solence of  the  people  rears  its  brow,  and  demands  where- 
in has  this  fraud  been  committed  ?  And  God  answers  : 
•'  In  tithes  and  offerings." 

The  tithes  required  by  the  Mosaic  law  were,  first,  a 
tenth  of  all  that  remained  after  the  first-fruits,  (which 
belonged  to  God  and  must  be  given  to  him,)  which  tenth 
was  God's,  as  the  original  proprietor  of  the  soil,  and  was 
paid  to  the  Levites  for  their  maintenance.  (Lev.  27  : 
30-32.)  Secondly,  from  this  tenth  the  Levites  paid  a 
tenth  to  the  priests.  (Num.  18  :  26-28.)  Thirdly,  a  se- 
cond tenth  was  paid  by  the  people  for  the  entertainment 
of  the  Levites  and  their  own  families  at  the  tabernacle. 
(Deut.  12  :  18.)  Fourthly,  another  tithe  was  paid  every 
third  year  for  the  poor,  widows,  orphans,  &c.  (Deut.  14  : 
28,  29.)  The  first  three  classes  of  tithes  are  specially 
referred  to  here,  as  appears  from  the  context,  though 
the  fourth  was  also  withheld,  as  we  would  infer  from 
chap.  3  :  5.  "The  offerings"  are  referred  to  in  chap.  1  : 
7-14. 


388  MALACHI. CHAPTER     III. 

11  And  I  will  rebuke  the  devonrer  ther  shall  your  vine  cast  her  fruit  be- 
for  your  sakes,  and  he  shall  not  de-  fore  the  time  in  the  field,  saith  the 
slroy  the  fruits  of  your  ground  ;  nei-     Lord  of  hosts. 

V.  9.  "Ye  are  cursed  with  a  curse  ;  for  me  have  ye  defrauded, 
the  whole  nation  {of  you)." 

Y.  9  states  that,  because  of  this  defrauding  of  God, 
the  people  were  cursed,  as  akeady  stated  in  chap.  2  :  2. 
The  position  of  "me"  we  regard  as  emphatic,  designed 
to  intimate  the  enormity  of  the  attempt  to  defraud 
God.  For  the  syntax  of  1,  which  is  here  taken  causally, 
see  Nordheimer,  §  1093,  6,  e.  a. 

V.  10.  "Bring  all  the  tithes  into  the  house  of  the  treasury,  and 
let  there  be  food  in  my  house,  and  prove  me,  I  pray  you,  in  this, 
saith  Jehovah  of  hosts,  if  I  will  not  open  to  you  the  flood-gates 
of  heaven,  and  pour  down  upon  you  a  blessing  perpetually." 

Y.  10  contains  God's  challenge  :  Be  faithful  to  God, 
and  see  whether  he  will  be  faithful  to  his  promises. 
"All  the  tithes  :"  (see  under  v.  8  what  these  were.) 
The  phrase  '^v'^^f-i?  has  been  variously  rendered  ;  lite- 
rally it  means,  "  until  a  failure  of  sufficiency,"  and  the 
interpretation  depends  on  the  exact  reference  of  suffi- 
ciency. Our  version  understands  sufficiency  of  room  to 
receive  the  blessing  ;  but  it  seems  most  natural  to  refer 
it  to  the  source  of  this  sufficienc}^,  viz.,  God.  This 
m.akes  it  precisely  analogous  to  the  corresponding  pas- 
sage where  this  idiom  occurs,  (Psa.  72:  5,)  "Until  a 
failure  of  the  moon,"  i.  e.,  as  long  as  the  moon  endures, 
which  was  equivalent  to  saying  perpetually  :  so  here  it 
would  be  equivalent  to,  "  as  long  as  the  sufficiency  of 
God  endures  ;"  and  as  this  sufficiency  is  infinite,  it  means 


MALACIII. CHAPTER     III.  389 

12  And  all  nations  shall  call  you     land,  salth  the  Lord  of  hosts, 
blessed :  for  ye  shall  be  a  deligiitsome 

perpetually.  We  have  preferred  to  translate  the  idiom 
into  its  proper  equivalent  in  our  language.  The  rea- 
soning is,  that  constant  obedience  will  produce  a  con- 
stant shower  of  blessino; :  the  exact  meaning;  of  the 
phrase  hQing  perpetuity  of  blessing  rather  than  abun- 
dance of  blessing  as  it  is  commonl}^  rendered,  a  thought 
which  was  sufficiently  expressed  by  the  words  "pour 
down"  and  "flood-gates  of  heaven."'  It  is,  however, 
proper  to  say,  that  most  of  the  interpreters  prefer  the 
other  meaning,  making  "to  the  failure  of  sufficiency" 
mean  more  than  sufficient,  which  would  be  expressed 
rather  by  the  excess  of  sufficiency  than  by  its  failure. 

V.  11.  "And  I  will  rebuke  for  you  the  dcvourcr,  and  it  shall 
not  destroy  for  you  the  fruits  of  the  ground,  and  it  shall  not  blight 
for  you  the  vine  in  the  field,  saith  Jehovah  of  hosts." 

Y.  11.  "  The  devourer"  is  not  any  specific  kind  of  de- 
stroyer, but  any  and  every  one,  rational  or  irrational. 
The  allusion  is  the  threat  of  chap.  2  :  3,  which  is  here 
specifically  revoked,  on  condition  of  repentance  and  obe- 
dience. 

V.  12.  "And  all  nations  shall  pronounce  yon  blessed,  for  yc 
shall  be  a  land  of  delight,  saith  Jehovah  of  hosts." 

V.  12  promises  a  blessing  in  the  same  form  in  which 
it  is  promised  in  Dent.  33  :  29  ;  Zech.  8:13. 

PRACTICAL  INFERENCES. 

(1.)  As  men  love  their  children,  let  them  avoid  that 
sin  that  will  be  to  them  a  legacy  of  sorrow,  (v.  7.) 


390  MALACHI. CHAPTER     III. 

(2.)  We  must  come  back  to  God  if  we  would  have 
Grod  come  back  to  us,  for  it  is  we  who  have  changed, 
and  not  God  ;  He  is  the  same,  (v.  7.) 

(3.)  We  may  try  to  defraud  God,  but  in  the  end  will 
only  defraud  ourselves.  The  eagle  who  robbed  the  al- 
tar set  fire  to  her  nest  from  the  burning  coal  that  ad- 
hered to  the  stolen  flesh.  So  men  who  retain  God's 
money  in  their  treasuries  will  find  it  a  losing  possession. 
No  man  ever  yet  lost  an3^thing  by  serving  God  with  a 
whole  heart,  or  gained  anything  by  serving  him  with 
half  a  one.  We  may  compromise  with  conscience  for 
half  the  price,  but  God  will  not  endorse  the  compro- 
mise, and  like  Ananias  and  Sapphira,  we  will  lose  not 
only  what  we  thought  we  had  purchased  so  cheaply, 
but  also  the  price  we  paid  for  it,  (v.  8.) 

(4.)  One  cause  of  the  spiritual  barrenness  of  the 
Church  is  the  parsimony  of  its  members,  (v.  9.) 

(5.)  If  we  would  have  God  open  his  treasury,  we  must 
open  ours,  (v.  10,  11.) 

(6.)  Let  Christians  cease  to  defraud  the  Lord's  pen- 
sioners, and  the  Lord's  house  ;  become  whole-hearted, 
and  open-handed  Christians,  and  the  cloud  will  soon  rise 
over  Carmel,  and  the  heavens  grow  dark  with  rain, 
(v.  12.)  

Section  YI.     Chap.  3  :  13— End. 

Reproofs  and  Warni7igs. 

ANALYSIS. 
I.  The  unbelieving  state  of  mind  which  lay  at  the  bottom  of  all 
their  evils,  again  reproved.     This  consisted  in  saying  (1)  that 


MALACHI. CHAPTER     III.  391 

they  who  served  God  gained  nothinfr  by  it,  and  (2)  tliat  they  wlio 
disobeyed  him  were  not  only  unpunished,  but  aetually  blessed,  (v. 
13—15.) 

11.  The  true  characteristics  of  those  who  served  God,  amidst 
this  abounding-  hypocrisy  and  wickedness,  and  their  true  reward. 
They  conferred  together,  and  tliey  would  be  rewarded  in  the 
great  events  of  the  future,  (v.  16,  11.) 

.III.  These  unbelieving  ones  should  see  in  those  days  to  come 
that  there  is  a  diflerciice  between  right-doing  and  wrong-doing, 
(v.  18.) 

IV.  The  time  when  this  vindication  shall  take  place  ;  viz.:  the 
day  of  the  Lord,  (c.  4  :  1.)     The  results  of  that  day,  (v.  2—4.) 

V.  The  events  preceding  it,  viz.:  the  mission  of  Elijah  and  its 
results,  (v.  5,  6.) 


The  passage  (v.  13 — 15)  repeats  in  a  more  aggra- 
vated form  the  sin  of  the  ungodly  Jews,  reproved  in 
the  previous  portion  of  the  prophecy.  That  sin  was — 
charging  God  with  partiality  and  injustice,  because  he 
did  not  reward  them  for  their  mercenary  and  imperfect 
obedience,  while  the  heathen  seemed  to  be  so  much 
more  prosperous.  There  is  a  sort  of  climax  in  the 
utterance  of  their  feelings.  At  first,  their  murmurings 
were  such  as  to  cause  God  to  say  that  he  had  no  plea- 
sure in  them.  (Chap.  1  :  10.)  Then  their  unreasonable 
pertinacity  was  such  that  their  words  wearied  him. 
(Chap.  2  :  17.)  But  now  their  insolence  arises  so  high  as 
to  amount  to  audacious  violence.  (Chap.  3:13.)  The 
error,  lying  at  the  root  of  all  this,  was  a  mistake  in 
regard  to  the  nature  of  God's  service,  and  converting  it 
into  a  mere  mercenary  kind  of  worldliness,  supposing 
that,  if  it  did  not  reward,  in  the  good  things  of  this  life. 


392  MALACHI. CHAPTER     III. 

13  ^  Your  vt'ords  have  been  stout  God  :  and  what  profit  is  it  that  we 
against  mc,  saith  the  Lord.  Yet  ye  have  kept  his  ordinance,  and  that  wfe 
say,  What  have  we  spoken  so  much  have  walked  mournfully  before  the 
against  thee  ?  Lord  of  hosts  ? 

14  Yc  have  said,  It  is  vain  to  serve 

all  those  who  performed  its  outward  observances,  what- 
ever was  the  motive  of  these  performances,  it  was  a 
failure.  They  mistook,  at  once,  the  spiritual  motives 
and  feelings  required,  and  the  eternal  rewards  promised 
to  those  who  served  God. 

V.  13.  "  '  Your  words  have  been  violent  against  mc,'  saith  Je- 
hovah.    And  ye  say,  '  What  do  we  say  against  thee  V  " 

V.  13.  Pl^i  w^ith  b?  is  literally  to  be  strong  upon 
any  one,  i.  e.,  to  be  violent.  It  represents  the  aggra- 
vated insult  contained  in  the  words  of  the  Jews,  as  if 
they  really  forced  God  to  punish  them.  ^-^^1?,  being 
the  Niphal  form  of  the  verb,  has  the  reciprocal  sense  of 
this  conjugation,  (see  Nordheimer,  vol.  i.  p.  94,  §  141, 
3,)  and  implies  that  these  things  were  said — not  directly 
to  God — but  of  God,  to  one  another.  For  this  mean- 
ing of  the  word,  see  Ezek.  33  :  30,  where  it  is  fully  ex- 
plained in  the  context. 

V.  14.  "  Ye  say,  '  It  is  vain  to  serve  God,  and  what  profit  (is  it) 
that  we  have  kept  his  observances,  and  that  we  have  walked 
mournfully  before  Jehovah  of  hosts  ?'" 

V.  14  expresses  the  corrupt  feelings,  the  utterance 
of  which  had  so  insulted  God.  They  had  engaged  in 
the  discharge  of  duty,  not  from  any  love  to  God,  but 
from  a  hope  of  being  well  paid  for  it  ;  and  when  they 
found  that  God  did  not  pay  them  as  they  expected, 
they  murmured,  and  charged  him  with  being  unjust. 


MA  LAC  II  I. — CHAPTER     III.  393 

15  And  now  we  call  the  proud  hap-     are  sot  up ;  yea,  they  that  tempt  God 
Py  ;  yea,  they  that  work  wickedness     are  even  delivered. 

Their  error,  however,  was  not  in  thinking  that  God 
would  reward  those  who  faithfully  served  him,  but  in 
thinking  that  such  beggarly  services  as  theirs,  arising 
from  such  ignoble  motives,  had  any  claim  on  God's 
favor.  ' '  To  walk  mournfully  "  was  to  assume  the  garb 
of  penitence,  which  was  the  garb  used  by  mourners. 
They  had  even  submitted  to  fasting  and  humiliation,  and 
yet  had  not  been  paid  for  it,  forgetting  the  teaching  of 
Isaiah  58,  in  regard  to  the  fast  which  God  had  chosen. 

V.  15.  "  '  And  now  we  pronounce  the  proud  happy  ;  they  are 
built  up,  the  workers  of  iniquity  ;  also,  they  tempt  God  and  es- 
cape.' " 

Y.  15  is  a  continuation  of  the  conversation  of  the 
people  with  one  another.  "And  now '' expresses  the 
inference  they  stated  to  each  other,  as  to  be  drawn  from 
their  adversity  as  compared  with  the  prosperity  of  the 
heathen.  "  Since  we  are  not  rewarded,  who  serve  Je- 
hovah, and  the  proud  heathen  flourish  in  prosperity,  we 
must  now  pronounce  them  the  favorites  of  God,  and 
say  that  he  builds  up  the  workers  of  iniquity,  and 
allows  them,  who  dare  him  to  punish  them,  by  break- 
ing his  laws,  to  escape."  This  atrocious  insinuation, 
that  God  favored  evil-doers,  was  the  liighest  insult  they 
could  have  uttered,  and  was  that  which,  as  it  were, 
drove  God  to  inflict  his  judgments  upon  them. 

V.  16.  ''  Then  they  who  feared  Jehovah  spake,  every  man  to 
his  neighbor  •  and  Jehovah  attended  and  heard  :  and  there  was 
25  ^ 


394  MALACHI. CHAPTER     III. 

16  ^  Then  they  that  feared  the  Lord  book  of  remembrance  was  written  be- 
spake  often  one  to  another  ;  and  the  fore  him  for  them  tliat  feared  the  Lord, 
Lord  hearkened,  and  heard  it,  and  a     and  that  thought  upon  his  name. 

written  a  book  of  remembrance  before  him,  for  those  who  feared 
Jehovah,  and  for  those  who  thought  upon  his  name." 

y.  16.  It  is  a  cheering  thought  that  no  defection 
from  the  truth  has  ever  been  so  wide  spread,  as  not  to 
leave  a  remnant  who  never  bowed  the  knee  to  Baal. 
Such  was  the  fact  here.  Amid  the  astounding  wicked- 
ness of  the  people,  there  were  still  those  who  were 
faithful  to  God.  Their  character  is  described  as  those 
"  who  feared  Jehovah."  This  fear  is  not  the  fear  of 
terror  or  guilt,  but  the  fear  of  a  love  that  is  always 
tremblingly  alive  to  the  possible  alienation  of  its  object. 
Their  conduct  is  also  described  :  "They  spake  one  to 
another."  While  the  wicked  spake  to  one  another 
words  of  daring  scepticism,  they  who  feared  the  Lord 
were  speaking  to  each  other  words  of  encouragement 
and  faith.  Maurer  and  Hitzig  endeavor  to  show  that 
the  persons  referred  to  in  this  verse  are  the  same  with 
those  spoken  of  in  verses  13 — 15.  But  the  promises  in 
verses  16,  17,  are  plainly  inconsistent  with  the  heavy 
condemnation  imphed  in  verse  13.  The  reward  of  this 
fidelity  is  then  stated.  The  kings  of  Persia  were  accus- 
tomed to  enter  in  a  book  the  names  of  those  who  had 
rendered  any  special  service  to  the  king,  in  order  that 
they  might  be  duly  rewarded.  (See  Esther  6:1.)  This, 
or  the  books  in  Daniel  7:10,  may  be  referred  to  here, 
.to  express  the  fact  that  their  fidelity  would  not  be  over- 


M  A  L  A  C  II  I  . C  II  A  r  T  E  R     III.  395 

17  And  they  shall  be  mine,  saitli  the      as  a  man  spareth  bis  own   son  that 
Lord  of  hosts,  in  tiiat  day  when  I  make     Bcrvcth  him. 
up  my  jewels  ;  and  I  will  spare  them 

looked.      The  faintest  whisper  which  they  utter  in  the 
ears  of  each  other  will  be  heard  and  recorded  in  heaven. 

Y.  ]  1.  "  And  tlic}'  sliuU  be  mine,  saitli  Jehovah  of  hosts,  in  the 
clay  in  which  I  sliall  make  up  my  possession,  and  I  will  spare 
them,  as  a  man  spares  liis  son  that  serves  him." 

V.  IT.  The  word  ri^^o  in  the  English  version  is 
rendered  "jewels  ;'*  but  it  strictly  means  "a  posses- 
sion," implying  some  special  value,  though  without  Um- 
iting  it  to  the  precise  kind  of  valuables  indicated  by  the 
word  jewels.  It  will  admit  of  two  constructions.  The 
first  is  that  preferred  by  Maurer  and  the  older  inter- 
preters, which  connects  it  with  ^"b  ^"m,  and  gives  the 
sense,  "  They  shall  be  my  possession  in  the  day  that  I 
shall  make."  This  construction  is  at  variance  with  the 
accents,  and  does  not  give  that  fulness  of  significance  to 
the  promise  that  seems  to  be  demanded  by  its  terms. 
Hence  the  other  construction  is  preferable,  which 
declares  that  in  that  great  day  of  final  adjustment,  when 
God  shall  make  up  his  own  peculiar  people  from  the 
assembled  millions  of  the  earth,  then  these  humble  and 
fearing  followers  of  Jehovah,  in  the  midst  of  abounding 
wickedness,  shall  be  his  :  and  when  the  threatened 
wrath  begins  to  consume  the  enemies  of  God,  he  will 
spare  them  with  all  a  father's  yearning  fondness  for  a 
docile  and  loving  child.  Thus  the  prophet  carries  the 
mind  forward  to  the  mighty  adjustments  of  the  future. 


396  MALACHI. CHAPTER     IV. 

18  llicn  shall  ye  return  and  discern  between  him  that  servethGod  and  him 
between  the  righteous  and  the  wicked,      that  serveth  him  not. 

in   whicli   all  the  seeming    anomalies    of  the    present 

shall  be  fully  explained  and  wholly  removed  forever. 

V.  18.  "And  ye  shall  return  and  discern  {the  difference)  between 
the  righteous  and  the  wicked,  and  between  him  who  serves  Jeho- 
vah, and  him  who  serves  him  not." 

V.  18  expresses  the  fact  alluded  to  in  v.  IT  :  "  j^ow 
you  murmur  at  the  ways  of  God  as  unjust  in  seemingly 
confounding  the  righteous  and  wicked,  thus  refusing  to 
him  the  justice  you  concede  to  a  man,  not  to  condemn 
an  unfinished  plan,  because  it  seems  to  you  to  be  objec- 
tionable. It  is  in  part  to  test  your  disposition  to  trust 
in  God  in  spite  of  all  appearances  that  perplex,  and  to 
make  your  service  of  him  less  mercenary  and  selfish, 
that  this  blended  state  of  facts  is  allowed.  But  when 
the  experiment  has  been  fully  made,  and  it  is  thus  seen 
who  will  be  faithful  in  the  face  of  perplexity,  and  who 
will  be  otherwise,  then  shall  you  see  clearly  that  there 
is  a  difference  between  the  righteous  and  the  wicked  as 
broad  as  the  abyss  between  heaven  and  hell." 


CHAPTER    IV. 

V.  1.  "For  behold!  the  day  comes!  bin-ning'  like  a  furnace! 
and  all  the  proud,  and  all  the  doers  of  evil  are  chaff  !  and  the  day 
that  comes,  burns  them,  saith  Jehovah  of  hosts,  who  will  not  leave 
to  them  root  nor  branch." 

V.  1.  In  this  verse  we  have  a  prophecy  that  requires 
the  application  of  what  we  may  call  the  principle  of 
successive  fulfilment.     This  is  one  of  great  importance 


M  A  L  A  C  II I  .  —  CHAPTER     IV.  397 

1  For  behold,  the  day  comcth,  that  comoth  shall  burn  them  up,  saith  the 

shall   burn,   as  an  oven:  and  all  the  Loud  of  hosts,  that  it  shall  leave  them 

proud,  yea,  and  all  that  do  wickedly,  neither  root  nor  branch, 
shall  be   stubble  :  and   the   day   that 

in  interpreting  the  Bible,  if  we  would  avoid  confusion. 
There  are  a  number  of  statements  by  the  sacred  writers 
that  are  designed  to  apply  to  distinct  facts,  success- 
ively occurring  in  history.  If  the  words  are  limited  to 
any  one  of  these  facts,  they  will  seem  exaggerated,  for 
no  one  fact  can  exhaust  their  significance.  They  must 
be  spread  over  all  the  facts  before  their  plenary  mean- 
ing is  reached.  There  is  nothing  in  this  principle  that 
is  at  variance  with  the  ordinary  laws  of  language.  The 
same  general  use  of  phrases  occurs  repeatedly.  Thus, 
Berkeley's  celebrated  line,  "  Westward  the  course  of 
empire  takes  its  way,"  is  fulfilled  with  every  new 
advance  of  occidental  greatness,  and  includes  the  small- 
est as  well  as  the  greatest  facts  of  this  nature.  The 
expression,  "  The  schoolmaster  is  abroad,"  has  its  fulfil- 
ment in  every  successive  teacher  of  youth  who  goes 
forth  to  his  work.  Every  language  contains  these  for- 
mulas, which  refer  not  'to  an}-  one  event,  but  a  series  of 
events,  all  embodying  the  same  principle,  or  resulting 
from  the  same  cause.  Hence,  there  is  nothing  in  this 
principle  at  variance  with  the  laws  of  language. 

"We  find  repeated  instances  of  this  species  of  predic- 
tion in  the  Scriptures.  The  promise  in  regard  to  the 
"  Seed  of  the  woman,"  (Gen.  3  :  15,)  refers  to  no  one 
event,  but  runs  along  the  whole  stream  of  history,  and 
includes  every  successive  conquest  of  the  religion  of 


398  MALACIII.  —  CHAPTER    IV. 

Christ.  The  same  thing  is  true  of  the  promise,  that^ 
men  shall  beat  their  swords  into  ploughshares  :  and 
kindred  predictions  of  the  peace  that  shall  ensue  in 
Messianic  times.  They  refer  to  every  advance  that  is 
made  in  the  peaceful  tendencies  of  the  religion  of  the 
Bible,  and  await  their  fullest  fulfilment  in  the  future. 

There  is  a  class  of  predictions  in  interpreting  which 
this  principle  is  eminently  important.  It  is  that  which 
refers  to  what  the  old  theologians  called  the  novissima, 
to  which  this  verse  belongs.  When  Christ  speaks  of 
these  last  things,  he  does  it  in  terms  that  obviously  re- 
fer to  the  destruction  of  Jerusalem,  and  yet  as  obviously 
transcend  that  event.  This  has  led  to  the  Universalist 
dogma,  that  there  is  no  day  of  judgment,  except  in  that 
indefinite  sense  in  which  every  judicial  visitation  of  God 
is  a  day  of  judgment,  just  as  every  gracious  visitation  of 
God  is  a  day  of  grace.  Relying  on  the  indefinite  use  of 
the  word  day  in  Scripture,  they  seek  to  eviscerate  these 
predictions  of  a  future  day  of  judgment  of  all  the  tre- 
mendous significance  that  they  have  commonly  possessed. 

They  refer  to  the  fact  that  Peter  applied  Joel's  pre- 
diction of  the  day  of  the  Lord  to  the  events  of  Pente- 
cost, in  Acts  2:16;  and  from  thence  infer  that  the 
formula  "  day  of  the  Lord"  cannot  be  applied  to  a  fu- 
ture judgment,  as  it  is  commonly  held.  The  difficulty 
which  they  press,  however,  can  be  wholly  removed  by 
adopting  this  principle  of  successive  fulfilment.  It  is 
true  that  the  deluge,  the  destruction  of  Sodom,  Baby- 
lon,   and  Jerusalem,  and  all  subsequent  visitations  of 


MALACHI.  —  CHAPTER    IV.  399 

God's  wrath,  were  days  of  the  Lord,  and  m  each  one  ol" 
them  the  proud  and  evil-doers  were  as  chalT.  But  as 
each  one  did  not  exhaust  these  ominous  predictions,  so 
all  together  have  not  yet  met  the  full  reach  of  the  ter- 
rors, which  will  only  he  done  in  that  future  day  in  which 
the  Lord  shall  descend  from  heaven  with  a  shout,  with 
the  voice  of  the  archangel  and  the  trump  of  God,  and 
the  drama  of  earth  shall  be  ended.  All  previous 
judgments  were  but  reddenings  of  the  dawn,  that  be- 
tokened the  coming,  but  did  not  unfold  the  terrible 
brightness  of  that  awful  day.  As  the  proplict  in  this 
verse  gazes  upon  its  distant  rising,  he  exclaims,  as  if  in 
breathless  emotion,  It  comes !  burning  like  a  furnace ! 
the  wicked  proud  are  chaff!  the  day  burns  them !  There 
is  something  very  forcible  in  these  abrupt  exclamations, 
as  if  the  prophet  was  elevated  on  some  mount  of  vision, 
and  actually  beheld  this  terrible  pomp  come  rolling  up  the 
distant  skies,  on  its  reddening  pathway  of  fire  and  blood. 
The  finality  of  this  day  is  distinctly  declared  in  the  utter 
ruin  that  it  is  predicted  to  bring. 

V.  2.  "  And  then  shall  rise  on  you  who  fear  my  name  the  Sun  of 
Kighteousness,  and  healing  in  his  wings,  and  ye  sliall  go  fortlj 
and  leap  as  calves  of  the  stall." 

Y.  2  presents  the  situation  of  the  righteous  in  this 
future  day  of  terror,  as  contrasted  with  that  of  the 
wicked.  To  the  wicked,  the  day  should  come  fierce 
and  consuming  as  a  furnace  ;  to  the  righteous  it  should 
dawn  in  peace,  and  the  sun  that  should  illumine  it 
would  be  not  one  of  condemnation,  but  of  "righteous- 
ness,"— not    one    of    destruction,    but   of    "healing."' 


400  MALACHI. CHAPTER    IV. 

2  ^  But  unto  you  that  fear  my  name  3.  And  ye   shall    tread    down   the 

shall  the  Sim  of  Righteousness  arise  -wicked  ;  for  they  shall  be  ashes  under 

with  healing  in  his  wings  ;  and  ye  shall  the  soles  of  your  feet  in  the  day  that  I 

^■■0  forth,  and  grow  up  as  calves  of  the  shall  do  this,  saith  the  Lord  of  hosts, 
stall. 

Wings  are  attributed  to  the  sun,  poetically,  in  allusion 
to  his  apparent  motion,  just  as  we  read  of  "the  wings  of 
the  morning,"  in  Psa.  139  :  9.  The  image  of  the  sun 
seems  to  have  been  suggested  by  the  expression  "  day," 
used  in  the  preceding  verse,  in  order  to  make  the  con- 
trast more  striking  between  the  day  of  terror  to  the 
wicked,  and  of  gladness  to  the  righteous.  The  phrase 
"  Sun  of  Righteousness"  is  generally  applied  to  Christ  in 
popular  language,  and  if  the  ultimate  ground  of  this  future 
gladness  and  righteousness  is  brought  in  view,  the  phrase 
is  undoubtedly  applicable  to  him.  But  we  cannot  think 
that  the  prophet  here  meant  to  predict  Christ  personally 
by  this  phrase,  or  indeed  to  look  at  the  ground  of  this 
righteousness  at  all.  His  object  was  to  show  the  contrast 
that  this  future  day  would  present  to  the  righteous,  from 
the  aspect  it  would  present  to  the  wicked  ;  and  while  it 
is  true  that  the  foundation  of  this  contrast  rests  on 
Christ,  yet  it  is  the  contrast  itself,  in  its  bright  and  joy- 
ous character,  rather  than  the  foundation  that  is  here 
contemplated  by  the  prophet.  To  leap  as  a  young  ani- 
mal, which  after  confinement  exults  in  the  joyousness 
of  freedom,  is  a  striking  image  of  the  joy  that  the 
righteous  shall  feel  after  being  kept  so  long  waiting  for 
deliverance. 

V.  3.  "  And  yc  shall  trample  down  the  nngodly  :  for  they  shall 
be  ashes  under  the  soles  of  your  feet,  in  the  day  which  I  make, 
saith  Jehovah  of  hosts." 


MALACHI. — CHAPTER    IV.  401 

4  •[  Remember  yc  the  law  of  Moses  5  ^  Behold,   I  will  send  you  Elijah 

my  servant,  which  I  commanded  unto  the  propiiet  before  the  coming  of  the 

him  in  Horeb  for  all  Israel,  with  the  sta-  great  and  dreadful  day  of  the  Lord  : 
tutes  and  judgments. 

V.  3  is  designed  to  meet  the  perplexity  of  the  right- 
eous, in  view  of  the  prosperity  of  the  wicked.  That 
prosperity  would  be  brief,  and  soon  reversed.  The  im- 
age of  ashes  refers  us  back  to  that  of  fire  in  v.  1, 
which  was  to  consume  the  ungodly. 

V.  4.  "  Remember  the  law  of  Moses,  my  servant,  wliich  I  com- 
manded him  in  Horeb,  for  all  Israel,  statutes  and  judgments." 

V.  4  expresses  the  condition  on  which  this  future 
blessing  would  be  bestowed,  namely,  obedience.  Obey 
the  law  already  given,  and  at  the  proper  time  it  shall 
be  found,  that  in  the  end  it  shall  be  well  with  the  right- 
eous, for  the  reward  of  his  hands  shall  be  given  him. 

V.  5.  "Behold!  I  send  to  you  Elijah  the  prophet,  before  the 
day  of  Jehovah  comes,  the  great  and  the  terrible  !" 

Y.  5.  The  main  difficulty  in  this  verse,  is,  to  answer 
the  question,  Who,  or  what  is  Elijah?  Is  he  the  Tish- 
bite,  who  is  personally  to  reappear  on  earth  ?  So  the 
Jews,  and  even  some  of  the  early  Christian  fathers, 
thought.  But  the  reference  by  Christ  himself  of  this 
passage  to  John,  proves  that  this  could  not  be  its  mean- 
ing. Indeed,  the  fact  that  he  is  called  "  the  prophet." 
and  not  "the  Tishbite,"  implies  thatit  is  his  official,  and 
not  his  personal  relations,  that  are  here  contemplated. 
If,  then,  it  is  not  Elijah  personally,  is  it  John  person- 
ally that  is  here  predicted  under  the  name  of  Elijah  ? 
This  view  of  the  case  is  contradicted  by  the  express  as- 
25  b 


402  MALACHI.  —  CHAPTER     IV. 

sertion  of  John.  When,  in  evident  allusion  to  this 
passage  he  was  asked,  (John  1  :  21,)  "Art  thou  Ehas  ?" 
he  replied,  "I  am  not;"  and  then,  as  if  to  meet  the 
supposition,  that  he  might  thus  only  mean  to  deny  that 
he  was  Elijah  reappearing  on  the  earth,  when  he  was 
asked  further,  "Art  thou  that  prophet?"  (the  article 
here  must  be  taken  as  emphatic,)  he  replies,  "No,"  thus 
asserting  that  none  of  these  prophecies  found  an  ex- 
haustive fulfilment  in  him  individually.  The  Jews  sup- 
posed that  this  prophecy  would  be  fulfilled  finally  in  a 
single  individual,  and  that  when  this  individual  would 
come,  the  time  of  Israel's  glory  was  near  at  hand.  It 
was  this  false  view  of  the  passage  that  John  denied,  and 
not  any  reference  of  it  to  him.  He  must  have  known 
from  the  communication  of  the  angel  to  his  father, 
(Luke  1  :  16,  17,)  that  this  prophecy  had  a  reference  to 
him,  and  his  adoption  of  the  costume  of  Elijah  proved 
the  same  thing  ;  hence  it  could  only  have  been  the  ex- 
clusive application  of  the  text  to  him  that  he  meant  to 
deny. 

In  what  sense,  then,  is  Elijah  predicted  ?  The  fact 
that  John,  to  whom  the  passage  is  applied  by  Christ, 
calls  himself  "  the  voice  crying  in  the  wilderness,"  which 
we  have  seen  (Mai.  3  :  1)  to  be  identical  with  "the  mes- 
senger" then  predicted,  proves  that  Elijah  is  here  to  be 
understood  in  the  same  sense  with  "the  messen- 
ger." We  are  here  therefore  presented  with  another 
case  of  successive  fulfilment,  such  as  we'  found  in  v.  1 . 
Indeed,  this  is  expressly  intimated  when  we  are  told 
that  John  was  to  come  in  "  the  spirit  and  power  of  Eli- 


M  A  L  A  C  H  I  .  —  CHAPTER     IV.  403 

jail,"'  (Luke  1 :  10,  17.)  As  Moses  in  the  preceding  verse 
was  taken  as  the  representative  of  the  law,  the  pre- 
ceptive reveahngs  of  God,  so  Ehjah  is  taken  as 
the  representative  of  the  prophets,  or  the  prophetic 
revealings  of  God.  This  was  done  again  in  the 
transfiguration,  where  these  men  appear  in  their  rep- 
resentative and  not  in  their  personal  character.  This 
use  of  Elijah  is  not  unknown  to  the  Old  Testament ;  in 
2  Chron.  21  :  12,  it  is  said  that  "a  writing  from  Elijah 
the  prophet"  came  to  King  Jehoram,  when  Elijah 
had  been  for  many  years  in  heaven.  This  can  only 
mean  a  prophecy,  in  the  spirit  of  Elijah.  So  in  1  Kings 
19  :  15,  16,  it  is  predicted  that  Elijah  shall  do  acts  that 
•in  fact  were  done  by  Ehsha  (2  Kings  8:13)  and  one  of 
the  3^oung  prophets,  (2  Kings  9  :  13.)  This  also  implies 
that  Elijah  was  taken  as  a  representative  of  the  prophe- 
tic order,  or  more  strictly,  of  the  spirit  of  prophecy. 
This  prophetic  mission  was  to  reprove,  to  instruct,  to 
warn,  and  to  predict.  The  general  fact,  then,  that  is 
predicted,  is,  that  before  God  comes  in  his  terrible  mis- 
sion of  judgment,  he  will  send  agencies  to  revive  and 
reform  his  people,  so  that  they  may  escape  from  the 
wrath  to  come.  Were  it  announced  to  us  that  before 
God  would  cut  off  an  apostate  Church,  he  would  send  a 
Luther,  we  should  instantly  comprehend  the  meaning 
of  the  prediction,  and  see  no  confusion  of  language,  but 
rather  a  greater  clearness  in  this  use  of  a  typical  or  rep- 
resentative man.  Thus,  then,  it  is  predicted,  that  be- 
fore God  sends  wrath,  he  will  send  messengers  to  sum- 
mon to  repentance.    This  was  done  before  the  downfall 


404  MALACHI.  —  CHAPTER     IV, 

of  the  Jewish  people.  John,  as  the  first  of  these  sent 
messengers,  had  especial  prominence,  but  he  was  not 
the  last ;  others  followed  with  the  same  message,  "  Re- 
pent, for  the  day  is  coming  !'"  And  in  every  subsequent 
revival  of  religion  in  the  Church  it  has  been  so.  In  the 
reformation  of  the  sixteenth  centur}",  Elijah  came  in 
the  burning  words  of  Luther,  Calvin,  and  Knox  ;  in  the 
eighteenth,  in  the  fervid  spirits  of  the  Wesleys,  White- 
field,  and  Edwards  ;  and  now  that  we  are  verging  upon 
yet  more  fearful  unfoldings  of  the  wrathful  visitations 
of  God  on  the  earth,  we  look  for  Elijah  to  come  forth 
again  in  some  new  and  mighty  awakening  of  men  to 
repentance.  Indeed,  to  every  regenerated  soul  there  is 
essentially  this  coming  of  Elijah,  this  summons,  "Re- 
pent, for  the  day  is  coming!"  And  as  the  faithful  min- 
ister of  Christ  goes  forth,  it  must  be  ever  in  the  same 
spirit,  calling  on  men  to  repent,  and  pointing  to  the  lu- 
rid flashings  of  that  dies  irce,  which,  when  once  per- 
ceived by  the  startled  eye  of  the  soul,  will  lead  it  to  flee 
to  the  only  refuge  from  this  wrath  to  come.  We  thus 
see,  that  instead  of  a  narrow  prediction  that  is  ex- 
hausted by  its  application  to  a  single  man,  and  that  con- 
fuses us  by  this  restriction,  we  have  a  magnificent  for- 
mula of  the  spiritual  world,  that  stretches  like  a  law 
over  aU  its  phases,  and  gives  unity  to  them  all,  from  the 
most  mighty  to  the  most  minute. 

V.  6.  "  And  he  shall  return  the  heart  of  the  fathers  to  the  sons, 
and  the  heart  of  the  sons  to  the  fathers,  lest  I  come  and  smite  the 
land  with  a  curse." 

V.  6  describes  the  work  of  the  preacher  of  repent- 


MALACHI. —  CHAPTER     lY.  405 

G  And  lie  shall  turn  the  heart  of  the     of  the  children  to  their  fatlicrs,  lest  I 
fathers  to  the  children,  and  the  heart     come  and  smite  tlie  eartli  witli  a  curse. 

ance.  The  expression,  "  return  the  heart  of  the  fathers 
to  the  sons,  and  the  heart  of  the  sons  to  the  fathers,"  has 
usually  been  explamed  to  mean  the  restoration  of  do- 
mestic harmony  among  the  people.  But  this  is  a  very 
meagre  sense  of  words  that  close  up  the  utterances  of 
Grod  to  his  people  for  twelve  generations.  Want  of  do- 
mestic concord  was  not  one  of  the  sins  charged  upon 
the  people,  and  its  removal  would  hardlj^  be  the  great 
work  assigned  to  the  Elijah  messenger.  The  meaning 
is  suggested  in  the  words  of  the  angel  to  Zacharias,  in 
Luke  1  :  16,  IT  ;  where,  instead  of  the  clause,  "  the 
heart  of  the  sous  to  the  fathers,"  is  put,  "the  disobe- 
dient to  the  wisdom  of  the  just."  This  paraphrase  indi- 
cates that  the  hearts  of  the  devoted  ancestors  were  to 
live  again  in  the  obedience  of  their  repentant  posterity, 
and  that  the  backslidden  sons  were  to  be  restored  to  the 
piety  of  their  fathers.  The  piety  of  the  fathers  had 
been  referred  to  repeatedly  before,  (see  1  :  2  ;  2  :  5,  G  ; 
3:4,)  and  the  promise  is,  that  this  piety  should  live 
again  in  the  children,  under  the  Elijah  call  to  repent- 
ance ;  and  it  is  threatened,  that  if  this  is  not  the  result, 
the  land  shall  be  laid  under  the  terrible  herem.  This  was 
a  devotion  to  destruction,  such  as  was  done  to  the 
Canaanites  by  the  judicial  act  of  God.  As  these  guilty 
nations  were  cut  off  because  of  their  sins,  so  should  the 
people  who  had  taken  their  place  on  the  soil  of  the  land 
of  promise,  or  those  who  in  turn  would  take  their  place 
on  the  covenants  of  promise,  if  they  imitated  their  sin- 


406  MALACni. CHAPTER     IV. 

fill  example.  This  was  fulfilled  five  hundred  years  af- 
terward, when  the  chosen  people  were  finally  rejected, 
and  the  awful  blood  was  upon  them  and  their  children, 
according  to  their  own  imprecation.  And  to  this  hour, 
the  soil  that  was  wet  with  that  blood  lies  under  the  ter- 
rible herem,  and  will  so  continue,  until  that  Elijah  call 
that  shall  bring  back  the  heart  of  David,  of  Isaiah,  and 
of  Nathaniel  to  their  exiled  posterity,  enabling  them  to 
see  him  whom  they  have  pierced,  and  to  ctj,  "  My 
Lord  and  my  Grod."  And  by  the  same  principle  of  in- 
terpretation that  we  have  applied  to  the  previous  verse, 
do  we  extend  this  warning  to  every  age  of  the  Church, 
and  find  in  it  the  germ  of  the  solemn  admonition  of 
Paul  in  discussing  the  same  subject,  (Rom.  11  :  20,  21,) 
"Be  not  high-minded,  but  fear  ;  for  if  God  spared  not 
the  natural  branches,  take  heed,  lest  he  also  spare  not 
thee." 


PRACTICAL    INFERENCES. 

(1.)  Men  often  utter  most  atrocious  charges  against 
God  without  being  fully  conscious  of  the  bearing  of  their 
words  of  complaint,  (v.  13.) 

(2.)  Men  who  expect  to  be  paid  in  this  world  for 
serving  God  have  mistaken  God  for  mammon.  Re- 
ligion is  not  a  thing  of  bargain,  but  of  love  ;  and  when- 
ever a  man  begins  to  chaffer  for  easier  terms,  he  shows 
that  his  heart  is  not  right  with  God,  (v.  14.) 

(3.)  The  disposition  to  value  religion  by  the  worldly 


MALACHI.  —  CHAPTER     IV.  407 

property  it  bestows,  is  an  old  tendency  of  the  human 
heart,  and  one  not  yet  wholly  eradicated,  (v.  15.) 

(4.)  When  the  wicked  are  talking  against  God,  the 
righteous  should  talk  for  him.  Religious  conversation 
is  necessary,  all  the  more,  for  the  very  reasons  that  often 
chill  and  repress  it.  When  a  fire  burns  low,  the  coals 
that  are  alive  should  be  brought  near  together,  that  they 
may  be  blown  into  a  flame.  So  when  all  is  cold  and 
dead,  living  Christians  should  draw  near  and  seek  the 
breathings  of  the  Spirit,  and  kindle  each  other  by  mu- 
tual utterance.  The  words  thus  and  then  spoken  shall 
be  heard  and  recorded  in  heaven,  (v.  16.) 

(5.)  The  reproofs  and  warnings  of  this  section  are 
eminently  applicable  to  our  epicurean  age.  There  is 
the  same  tendency  to  challenge  the  dealings  of  God  now 
that  there  was  then,  and  there  is  the  same  need  to  point 
men  forward  to  the  mighty  adjustments  of  the  future, 
in  which  all  these  apparent  anomalies  will  be  rectified, 
and  to  urge  them  to  listen  to  the  heavenly  voice  that 
calls  them  to  repent,  believe,  and  obey,  assuring  them 
that  if  any  man  love  not  the  Lord  Jesus  Christ,  he  is 
Anathema,  Maran-atha  !  (v.  17,  18.) 

(6.)  The  best  motive  to  present  duty  is  to  be  drawn 
from  future  destiny,  (4  :  1.) 

(7.)  We  can  afford  to  walk  in  the  dark  now,  if  we 
are  assured  of  eternal  light  hereafter,  (v.  2.) 

(8.)  Before  God  sends  wrath  he  will  send  calls  to  re- 
pentance, and  give  room  to  repent,  (v.  5.) 

(9.)  Let  no  present  impunity  encourage  any  to  per- 


408  MALACHI. CHAPTER    IV. 

sist  ill  sill,  for  out  of  Clirist  God  is  a  consuming  fire. 
And  it  is  suggestive  of  much  solemn  thought,  that  the  last 
utterance  of  God  to  the  Church  and  to  the  world,  be- 
fore the  coming  of  the  Messiah,  the  word  that  was  to 
sound  through  four  hundred  years  of  historj^-,  was  that 
awful  wor d ,  "  Curse  ! ' ' 


THE  Sot: 


Date  Due 


^^m 


*^'.  ^i^^SSfjl;*** 


